1Už mnoho lidí se pokusilo sepsat vypravování o událostech, které se dovršily mezi námi, 2jak nám je odevzdali ti, kdo byli od počátku očitými svědky a služebníky slova. 3A tak, když jsem všechno od začátku důkladně prozkoumal, rozhodl jsem se i já, že to pro tebe, vážený Teofile, uspořádaně vypíšu, 4aby ses tak mohl přesvědčit o spolehlivosti té nauky, v které jsi byl vyučen. 5Za dnů judského krále Heroda žil jeden kněz z Abiášovy kněžské třídy; jmenoval se Zachariáš. Jeho manželka pocházela z Árónova rodu a jmenovala se Alžběta. 6Oba byli spravedliví před Bohem a žili bezúhonně podle všech přikázání a nařízení Páně. 7Neměli však děti, protože Alžběta byla neplodná a oba už byli pokročilého věku. 8Když jednou byla na řadě jeho třída a on vykonával před Bohem kněžskou službu, 9padl na něj podle kněžského řádu los, aby vešel do chrámu Páně a obětoval kadidlo. 10Celé množství lidu se modlilo venku v hodinu té oběti. 11Tu se mu zjevil anděl Páně stojící po pravé straně kadidlového oltáře. 12Když ho Zachariáš uviděl, lekl se a padla na něj bázeň. 13Anděl mu však řekl: »Neboj se, Zachariáši, neboť tvá modlitba je vyslyšena; tvoje žena Alžběta ti porodí syna a dáš mu jméno Jan. 14Budeš mít radost a veselí a mnozí se budou radovat z jeho narození. 15Bude veliký před Pánem, víno ani jiný opojný nápoj nebude pít, bude plný Ducha svatého už od mateřského lůna 16a mnoho izraelských synů obrátí k Pánu, jejich Bohu. 17Půjde před ním v duchu a moci Eliášově, aby obrátil srdce otců k dětem, neposlušné k smýšlení spravedlivých a připravil Pánu ochotný lid.« 18Zachariáš řekl andělovi: »Podle čeho to poznám? Vždyť já jsem stařec a také moje žena je v pokročilém věku.« 19Anděl mu odpověděl: »Já jsem Gabriel. Stojím před Bohem a byl jsem poslán, abych k tobě mluvil a sdělil ti tuto radostnou zvěst. 20Teď však zůstaneš bez řeči a nebudeš moci promluvit až do dne, kdy se to stane, protože jsi neuvěřil mým slovům, která se naplní ve svůj čas.« 21Lid čekal na Zachariáše a divil se, že se v chrámě zdržuje tak dlouho. 22Když pak vyšel a nemohl k nim promluvit, poznali, že měl v chrámě vidění. Dával jim znamení a zůstal němý. 23Když se skončily dny jeho služby, vrátil se domů. 24Po těch dnech jeho žena Alžběta počala, ale tajila se po pět měsíců. Říkala si: 25»To mi učinil Pán, když mě milostivě zbavil pohanění před lidmi.« Zvěstování Páně; návštěva Panny Marie u Alžběty 26V šestém měsíci byl anděl Gabriel poslán od Boha do galilejského města, které se jmenuje Nazaret, 27k panně zasnoubené s mužem jménem Josef z Davidova rodu a ta panna se jmenovala Maria. 28Anděl k ní vešel a řekl: »Buď zdráva, milostiplná! Pán s tebou!« 29Když to slyšela, ulekla se a uvažovala, co má ten pozdrav znamenat. 30Anděl jí řekl: »Neboj se, Maria, neboť jsi nalezla milost u Boha. 31Počneš a porodíš syna a dáš mu jméno Ježíš. 32Bude veliký a bude nazván Synem Nejvyššího. Pán Bůh mu dá trůn jeho předka Davida, 33bude kralovat nad Jakubovým rodem navěky a jeho království nebude mít konce.« 34Maria řekla andělovi: »Jak se to stane? Vždyť muže nepoznávám!« 35Anděl jí odpověděl: »Duch svatý sestoupí na tebe a moc Nejvyššího tě zastíní! Proto také dítě bude nazváno svaté, Syn Boží. 36I tvoje příbuzná Alžběta počala ve svém stáří syna a je už v šestém měsíci, ačkoli byla považována za neplodnou. 37Vždyť u Boha není nic nemožného.« 38Maria řekla: »Jsem služebnice Páně: ať se mi stane podle tvého slova!« A anděl od ní odešel. 39V těch dnech se Maria vydala na cestu a spěchala do jednoho judského města v horách. 40Vešla do Zachariášova domu a pozdravila Alžbětu. 41Jakmile Alžběta uslyšela Mariin pozdrav, dítě se radostně pohnulo v jejím lůně. Alžběta byla naplněna Duchem svatým 42a zvolala mocným hlasem: »Požehnaná tys mezi ženami a požehnaný plod života tvého! 43Jak jsem si zasloužila, že matka mého Pána přišla ke mně? 44Vždyť jakmile zazněl tvůj pozdrav v mých uších, dítě se živě a radostně pohnulo v mém lůně! 45Blahoslavená, která jsi uvěřila, že se splní to, co ti bylo řečeno od Pána!« 46Maria řekla: »Velebí má duše Hospodina 47a můj duch jásá v Bohu, mém spasiteli, 48neboť shlédl na svou nepatrnou služebnici. Od této chvíle mě budou blahoslavit všechna pokolení, 49že mi učinil veliké věci ten, který je mocný. Jeho jméno je svaté 50a jeho milosrdenství trvá od pokolení do pokolení k těm, kdo se ho bojí. 51Mocně zasáhl svým ramenem, rozptýlil ty, kdo v srdci smýšlejí pyšně. 52Mocné sesadil z trůnu a ponížené povýšil, 53hladové nasytil dobrými věcmi a bohaté propustil s prázdnou. 54Ujal se svého služebníka Izraele, pamatoval na své milosrdenství, 55jak slíbil našim předkům, Abrahámovi a jeho potomkům navěky.« 56Maria zůstala u Alžběty asi tři měsíce a pak se vrátila domů. 57Alžbětě se naplnil čas a přišla její hodina: narodil se jí syn. 58Když její sousedé a příbuzní uslyšeli, že jí Pán prokázal velikou milost, radovali se s ní. 59Osmého dne přišli obřezat dítě a chtěli mu dát po jeho otci jméno Zachariáš. 60Jeho matka na to řekla: »Ne, ale bude se jmenovat Jan!« 61Namítli jí: »Tak se nikdo z tvého příbuzenstva nejmenuje.« 62Posunky naznačovali jeho otci, jaké by mu chtěl dát jméno. 63On si vyžádal tabulku a napsal: »Jeho jméno je Jan.« Všichni se tomu podivili. 64Ihned se mu uvolnila ústa i jazyk a on mluvil a chválil Boha. 65Všech jejich sousedů se zmocnila bázeň a po celém judském pohoří se mluvilo o všech těch událostech. 66Všichni, kdo to uslyšeli, uvažovali o tom v srdci a ptali se: »Co asi z toho dítěte bude? Vždyť ruka Páně byla s ním!« 67Janův otec Zachariáš byl naplněn Duchem svatým a pronesl tato prorocká slova: 68»Pochválen buď Hospodin, Bůh Izraele, neboť navštívil a vykoupil svůj lid! 69Vzbudil nám mocného spasitele z rodu svého služebníka Davida, 70jak slíbil od pradávna ústy svých svatých proroků; 71zachránil nás od nepřátel, z rukou všech, kdo nás nenávidí. 72Slitoval se nad našimi otci, rozpomenul se na svou svatou smlouvu, 73na přísahu, kterou se zavázal našemu otci Abrahámovi: že nám dopřeje, 74abychom mu beze strachu a vysvobozeni z rukou nepřátel 75zbožně a spravedlivě sloužili po všechny dny svého života. 76A ty dítě, budeš prorokem Nejvyššího, neboť půjdeš před Pánem připravit mu cestu, 77dát jeho lidu poznání spásy v odpuštění hříchů 78z milosrdné lásky našeho Boha, s kterou nás navštívil ten, který vychází z výsosti, 79aby zazářil těm, kdo žijí v temnotě a v stínu smrti, a uvedl naše kroky na cestu pokoje.« 80Chlapec rostl a jeho duch sílil. Žil na poušti až do dne, kdy vystoupil před izraelským národem.
Jamieson Fausset Brown Bible Commentary 1 (
Λουκ. 1:1-
Λουκ. 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 (
Πράξ. 22:26;
Πράξ. 24:3;
Πράξ. 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
Ματθ. 2:1).
course of Abia--or Abijah; the eighth of the twenty-four orders of courses into which David divided the priests (see
1Χρ. 24:1,
1Χρ. 24:4,
1Χρ. 24:10). Of these courses only four returned after the captivity (
Εσδ. 2:34-
Εσδ. 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
Ιεζ. 11:20;
Εβρ. 9:1). It has been denied that any such distinction was known to the Jews and New Testament writers. But
Μάρκ. 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 (
Αποκ. 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 (
Λευ. 16:12-
Λευ. 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
Ψαλ. 141:2;
Αποκ. 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" (
Εφεσ. 5:2), is evident from
Ησ. 6:6-
Ησ. 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 (
Ματθ. 25:33) [SCHOTTGEN and WESTEIN in MEYER]; compare
Μάρκ. 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 (
Λουκ. 1:58,
Λουκ. 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
Ματθ. 11:10-
Ματθ. 11:11.)
drink neither wine nor strong drink--that is, shall be a Nazarite, or "a separated one" (
Αρ. 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 (
Κρ. 13:7), Samuel (
1Σαμ. 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" (
Εβρ. 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 (
Μαλ. 4:6, where the "turning of the people's heart to the Lord" is borrowed from
1Βασ. 18:37). In both cases their success, though great, was partial--the nation was not gained.
17 before him--before "the Lord their God" (
Λουκ. 1:16). By comparing this with
Μαλ. 3:1 and
Ησ. 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" (
Ιωάν. 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" (
1Βασ. 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 (
Δαν. 9:21) and to Mary (
Λουκ. 1:26).
stand, &c.--as his attendant (compare
1Βασ. 17:1).
20 dumb--speechless.
not able--deprived of the power of speech (
Λουκ. 1:64). He asked a sign, and now he got it.
until the day that these things shall be performed--See on
Λουκ. 1:64.
21 waited--to receive from him the usual benediction (
Αρ. 6:23-
Αρ. 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
Λουκ. 1:62).
24 hid five months--till the event was put beyond doubt and became apparent.
26 ANNUNCIATION OF CHRIST. (
Λουκ. 1:26-
Λουκ. 1:38)
sixth month--of Elisabeth's time.
Joseph, of the house of David--(See on
Ματθ. 1:16).
28 highly favoured--a word only once used elsewhere (
Εφεσ. 1:6, "made accepted"): compare
Λουκ. 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
Λουκ. 11:27).
31 The angel purposely conforms his language to Isaiah's famous prophecy (
Ησ. 7:14) [CALVIN].
32 This is but an echo of the sublime prediction in
Ησ. 9:6-
Ησ. 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
Ματθ. 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 (
Γέν. 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
Ιησ. 20:7;
Ιησ. 21:11).
40 saluted Elisabeth--now returned from her seclusion (
Λουκ. 1:24).
41 babe leaped--From
Λουκ. 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
Λουκ. 20:42;
Ιωάν. 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 (
1Σαμ. 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" (
Ψαλ. 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
Ψαλ. 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
Μιχ. 7:20;
Ψαλ. 98:3).
for ever--the perpetuity of Messiah's kingdom, as expressly promised by the angel (
Λουκ. 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
Ματθ. 1:18-
Ματθ. 1:25.
59 BIRTH AND CIRCUMCISION OF JOHN--SONG OF ZACHARIAS AND PROGRESS OF THE CHILD. (Luke 1:57-80)
eighth day--The law (
Γέν. 17:12) was observed, even though the eighth day after birth should be a sabbath (
Ιωάν. 7:23; and see
Φιλ. 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 (
Γέν. 21:3-
Γέν. 21:4); and the names of Abram and Sarai were changed at its first performance (
Γέν. 17:5,
Γέν. 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 (
Λουκ. 1:13,
Λουκ. 1:20).
65 fear--religious awe; under the impression that God's hand was specially in these events (compare
Λουκ. 5:26;
Λουκ. 7:16;
Λουκ. 8:37).
66 hand of the Lord was with him--by special tokens marking him out as one destined to some great work (
1Βασ. 18:46;
2Βασ. 3:15;
Πράξ. 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
Ματθ. 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" (
Λουκ. 1:71,
Λουκ. 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" (
Λουκ. 2:30). The metaphor is taken from those animals whose strength is in their horns (
Ψαλ. 18:2;
Ψαλ. 75:10;
Ψαλ. 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" (
Ιωάν. 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" (
Λουκ. 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" (
Λουκ. 1:75) --or, as in His presence (compare
Ψαλ. 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" (
Ρωμ. 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 (
Λουκ. 1:69 and
Λουκ. 2:30).
by the remission of . . . sins--This stamps at once the spiritual nature of the salvation here intended, and explains
Λουκ. 1:71,
Λουκ. 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" (
Μαλ. 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
Ησ. 9:2;
Ματθ. 4:13-
Ματθ. 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
Λουκ. 1:1-
Λουκ. 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" (
Ματθ. 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.