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Luke 1

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Dedication to Theophilus

¹Many have undertaken to compose an account of the things that have been fulfilled among us, ²just as they were handed down to us by the initial eyewitnesses and servants of the word. ³Therefore, having carefully investigated everything from the beginning, it seemed good also to me to write an orderly account for you, most excellent Theophilus, ⁴so that you may know the certainty of the things you have been taught.

Gabriel Foretells John’s Birth

⁵In the time of Herod king of Judea there was a priest named Zechariah, who belonged to the priestly division of Abijah, and whose wife Elizabeth was a daughter of Aaron. ⁶Both of them were righteous in the sight of God, walking blamelessly in all the commandments and decrees of the Lord. ⁷But they had no children, because Elizabeth was barren, and they were both well along in years.

⁸One day while Zechariah’s division was on duty and he was serving as priest before God, ⁹he was chosen by lot, according to the custom of the priesthood, to enter the temple of the Lord and burn incense. ¹⁰And at the hour of the incense offering, the whole congregation was praying outside.

¹¹Just then an angel of the Lord appeared to Zechariah, standing at the right side of the altar of incense. ¹²When Zechariah saw him, he was startled and gripped with fear.

¹³But the angel said to him, “Do not be afraid, Zechariah, because your prayer has been heard. Your wife Elizabeth will bear you a son, and you are to give him the name John. ¹⁴He will be a joy and delight to you, and many will rejoice at his birth, ¹⁵for he will be great in the sight of the Lord. He shall never take wine or strong drink, and he will be filled with the Holy Spirit even from his mother’s womb. ¹⁶Many of the sons of Israel he will turn back to the Lord their God. ¹⁷And he will go on before the Lord in the spirit and power of Elijah, to turn the hearts of the fathers to their children^a and the disobedient to the wisdom of the righteous—to make ready a people prepared for the Lord.”

¹⁸“How can I be sure of this?” Zechariah asked the angel. “I am an old man, and my wife is well along in years.”

¹⁹“I am Gabriel,” replied the angel. “I stand in the presence of God, and I have been sent to speak to you and to bring you this good news. ²⁰And now you will be silent and unable to speak until the day this comes to pass, because you did not believe my words, which will be fulfilled at their proper time.”

²¹Meanwhile, the people were waiting for Zechariah and wondering why he took so long in the temple. ²²When he came out and was unable to speak to them, they realized he had seen a vision in the temple. He kept making signs to them but remained speechless. ²³And when the days of his service were complete, he returned home.

²⁴After these days, his wife Elizabeth became pregnant and for five months remained in seclusion. She declared, ²⁵“The Lord has done this for me. In these days He has shown me favor and taken away my disgrace among the people.”

Gabriel Foretells Jesus’ Birth

²⁶In the sixth month, God sent the angel Gabriel to a town in Galilee called Nazareth, ²⁷to a virgin pledged in marriage to a man named Joseph, who was of the house of David. And the virgin’s name was Mary. ²⁸The angel appeared to her and said, “Greetings,^b you who are highly favored! The Lord is with you.^c”

²⁹Mary was greatly troubled at his words and wondered what kind of greeting this might be. ³⁰So the angel told her, “Do not be afraid, Mary, for you have found favor with God. ³¹Behold, you will conceive and give birth to a son, and you are to give Him the name Jesus. ³²He will be great and will be called the Son of the Most High. The Lord God will give Him the throne of His father David, ³³and He will reign over the house of Jacob forever. His kingdom will never end!”

³⁴“How can this be,” Mary asked the angel, “since I am a virgin?”

³⁵The angel replied, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you. So the Holy One to be born^d will be called the Son of God. ³⁶Look, even Elizabeth your relative has conceived a son in her old age, and she who was called barren is in her sixth month. ³⁷For no word from God will ever fail.^e”

³⁸“I am the Lord’s servant,” Mary answered. “May it happen to me according to your word.” Then the angel left her.

Mary Visits Elizabeth

³⁹In those days Mary got ready and hurried to a town in the hill country of Judah, ⁴⁰where she entered the home of Zechariah and greeted Elizabeth.

⁴¹When Elizabeth heard Mary’s greeting, the baby leaped in her womb, and Elizabeth was filled with the Holy Spirit. ⁴²In a loud voice she exclaimed, “Blessed are you among women, and blessed is the fruit of your womb! ⁴³And why am I so honored, that the mother of my Lord should come to me? ⁴⁴For as soon as the sound of your greeting reached my ears, the baby in my womb leaped for joy. ⁴⁵Blessed is she who has believed that the Lord’s word to her will be fulfilled.”

Mary’s Song

⁴⁶Then Mary said:

“My soul magnifies the Lord,

⁴⁷and my spirit rejoices in God my Savior!

⁴⁸For He has looked with favor on the humble state of His servant.

From now on all generations will call me blessed.

⁴⁹For the Mighty One has done great things for me.

Holy is His name.

⁵⁰His mercy extends to those who fear Him,

from generation to generation.

⁵¹He has performed mighty deeds with His arm;

He has scattered those who are proud

in the thoughts of their hearts.

⁵²He has brought down rulers from their thrones,

but has exalted the humble.

⁵³He has filled the hungry with good things,

but has sent the rich away empty.

⁵⁴He has helped His servant Israel,

remembering to be merciful,

⁵⁵as He promised to our fathers,

to Abraham and his descendants forever.”

⁵⁶Mary stayed with Elizabeth for about three months and then returned home.

The Birth of John the Baptist

⁵⁷When the time came for Elizabeth to have her child, she gave birth to a son. ⁵⁸Her neighbors and relatives heard that the Lord had shown her great mercy, and they rejoiced with her.

⁵⁹On the eighth day, when they came to circumcise the child, they were going to name him after his father Zechariah. ⁶⁰But his mother replied, “No! He shall be called John.”

⁶¹They said to her, “There is no one among your relatives who bears this name.” ⁶²So they made signs to his father to find out what he wanted to name the child.

⁶³Zechariah asked for a tablet and wrote, “His name is John.” And they were all amazed. ⁶⁴Immediately Zechariah’s mouth was opened and his tongue was released, and he began to speak, praising God.

⁶⁵All their neighbors were filled with awe, and people throughout the hill country of Judea were talking about these events. ⁶⁶And all who heard this wondered in their hearts and asked, “What then will this child become?” For the Lord’s hand was with him.

Zechariah’s Song

⁶⁷Then his father Zechariah was filled with the Holy Spirit and prophesied:

⁶⁸“Blessed be the Lord, the God of Israel,

because He has visited and redeemed His people.

⁶⁹He has raised up a horn of salvation for us

in the house of His servant David,

⁷⁰as He spoke through His holy prophets,

those of ages past,

⁷¹salvation from our enemies

and from the hand of all who hate us,

⁷²to show mercy to our fathers

and to remember His holy covenant,

⁷³the oath He swore to our father Abraham,

to grant us

⁷⁴deliverance from hostile hands,

that we may serve Him without fear,

⁷⁵in holiness and righteousness before Him

all the days of our lives.

⁷⁶And you, child, will be called

a prophet of the Most High;

for you will go on before the Lord

to prepare the way for Him,

⁷⁷to give to His people the knowledge of salvation

through the forgiveness of their sins,

⁷⁸because of the tender mercy of our God,

by which the Dawn^f will visit us from on high,

⁷⁹to shine on those who live in darkness

and in the shadow of death,

to guide our feet

into the path of peace.”

⁸⁰And the child grew and became strong in spirit;^g and he lived in the wilderness until the time of his public appearance to Israel.

Footnotes:

¹⁷ ^aMalachi 4:5–6

²⁸ ^bOr Rejoice

²⁸ ^cBYZ and TR include Blessed are you among women!

³⁵ ^dTR born of you

³⁷ ^eOr For nothing will be impossible with God.

⁷⁸ ^fOr the Morning Light or the Sunrise

⁸⁰ ^gOr in the Spirit

Adam Clarke
Jamieson-Fausset-Brown
John Gill
Matthew Henry
Tyndale

Introduction

The preface, or St. Luke's private epistle to Theophilus, Luk 1:1-4. The conception and birth of John Baptist foretold by the angel Gabriel, Luk 1:5-17. Zacharias doubts, Luk 1:18. And the angel declares he shall be dumb, till the accomplishment of the prediction, Luk 1:19-25. Six months after the angel Gabriel appears to the virgin Mary, and predicts the miraculous conception and birth of Christ, Luk 1:26-38. Mary visits her cousin Elisabeth, Luk 1:39-45. Mary's song of exultation and praise, Luk 1:46-56. John the Baptist is born, Luk 1:57-66. The prophetic song of his father Zacharias, Luk 1:67-79. John is educated in the desert, Luk 1:80.

Verse 1

Many have taken in hand - Great and remarkable characters have always many biographers. So it appears it was with our Lord: but as most of these accounts were inaccurate, recording as facts things which had not happened; and through ignorance or design mistaking others, especially in the place where St. Luke wrote; it seemed good to the Holy Spirit to inspire this holy man with the most correct knowledge of the whole history of our Lord's birth, preaching, miracles, sufferings, death, resurrection, and ascension, that the sincere, upright followers of God might have a sure foundation, on which they might safely build their faith. See the note on Luk 9:10. Most surely believed among us - Facts confirmed by the fullest evidence - των πεπληροφορημενων πραγματων. Every thing that had been done or said by Jesus Christ was so public, so plain, and so accredited by thousands of witnesses, who could have had no interest in supporting an imposture, as to carry the fullest conviction, to the hearts of those who heard and saw him, of the divinity of his doctrine, and the truth of his miracles.

Verse 2

Even as they delivered them unto us, which from the beginning were eye-witnesses - Probably this alludes to the Gospels of Matthew and Mark, which it is likely were written before St. Luke wrote his, and on the models of which he professes to write his own; and απ' αρχης, from the beginning, must mean, from the time that Christ first began to proclaim the glad tidings of the kingdom; and αυτοπται, eye-witnesses, must necessarily signify, those who had been with him from the beginning, and consequently had the best opportunities of knowing the truth of every fact. Ministers of the word - Του λογου. Some suppose that our blessed Lord is meant by this phrase; as ὁ Λογος, the Word or Logos, is his essential character in Joh 1:1, etc.; but it does not appear that any of the inspired penmen ever use the word in this sense except John himself; for here it certainly means the doctrine of Christ; and in this sense λογος is frequently used both by the evangelists and apostles.

Verse 3

Having had perfect understanding - Παρηκολουθηκοτι ανωθεν, Having accurately traced up - entered into the very spirit of the work, and examined every thing to the bottom; in consequence of which investigation, I am completely convinced of the truth of the whole. Though God gives his Holy Spirit to all them who ask him, yet this gift was never designed to set aside the use of those faculties with which he has already endued the soul, and which are as truly his gifts as the Holy Spirit itself is. The nature of inspiration, in the case of St. Luke, we at once discover: he set himself, by impartial inquiry and diligent investigation, to find the whole truth, and to relate nothing but the truth; and the Spirit of God presided over and directed his inquiries, so that he discovered the whole truth, and was preserved from every particle of error. From the very first - Ανωθεν, from their origin. Some think ανωθεν should, in this place, be translated from above; and that it refers to the inspiration by which St. Luke wrote. I prefer our translation, or, from the origin, which several good critics contend for, and which meaning it has in some of the best Greek writers. See Kypke. Theophilus - As the literal import of this word is friend of God, Θεου φιλος, some have supposed that under this name Luke comprised all the followers of Christ, to whom, as friends of God, he dedicated this faithful history of the life, doctrine, death, and resurrection of our Lord. But this interpretation appears to have little solidity in it; for, if all the followers of Christ are addressed, why is the singular number used? and what good end could there be accomplished by using a feigned name? Besides, κρατιϚε, most excellent, could never be applied in this way, for it evidently designates a particular person, and one probably distinguished by his situation in life; though this does not necessarily follow from the title, which was often given in the way of friendship. Theophilus appears to have been some very reputable Greek or Roman, who was one of St. Luke's disciples. The first four verses seem a private epistle, sent by the evangelist with this history, which, having been carefully preserved by Theophilus, was afterwards found and published with this Gospel.

Verse 4

Wherein thou hast been instructed - Κατηχηθης - In which thou hast been catechized. It appears that Theophilus had already received the first elements of the Christian doctrine, but had not as yet been completely grounded in them. That he might know the certainty of the things in which he had been thus catechized, by having all the facts and their proofs brought before him in order, the evangelist sent him this faithful and Divinely inspired narrative. Those who content themselves with that knowledge of the doctrines of Christ which they receive from catechisms and schoolmasters, however important these elementary instructions may be, are never likely to arrive at such a knowledge of the truth as will make them wise unto salvation, or fortify them against the attacks of infidelity and irreligion. Every man should labor to acquire the most correct knowledge, and indubitable certainty, of those doctrines on which he stakes his eternal salvation. Some suppose that St. Luke refers here to the imperfect instruction which Theophilus had received from the defective Gospels to which he refers in Luk 1:1.

Verse 5

In the days of Herod, the king - This was Herod, surnamed the Great, the son of Antipater, an Idumean by birth, who had professed himself a proselyte to the Jewish religion, but regarded no religion, farther than it promoted his secular interests and ambition. Thus, for the first time, the throne of Judah was filled by a person not of Jewish extraction, who had been forced upon the people by the Roman government. Hence it appears plain that the prophecy of Jacob, Gen 49:10, was now fulfilled; for the scepter had departed from Judah: and now was the time, according to another prophecy, to look for the governor from Bethlehem, who should rule and feed the people of Israel: Mic 5:1, Mic 5:2. See a large account of the family of the Herods, in the note on Mat 2:1 (note). This was before Christ six years. The course of Abiah - When the sacerdotal families grew very numerous, so that all could not officiate together at the tabernacle, David divided them into twenty-four classes, that they might minister by turns, Ch1 24:1, etc., each family serving a whole week, Kg2 11:7; Ch2 23:8. Abiah was the eighth in the order in which they had been originally established: Ch1 24:10. These dates and persons are particularly mentioned as a full confirmation of the truth of the facts themselves; because any person, at the time this Gospel was written, might have satisfied himself by applying to the family of John the Baptist, the family of our Lord, or the surrounding neighbors. What a full proof of the Gospel history! It was published immediately after the time in which these facts took place; and among the very people, thousands of whom had been eye-witnesses of them; and among those, too, whose essential interest it was to have discredited them if they could; and yet, in all that age, in which only they could have been contradicted with advantage, no man ever arose to call them in question! What an absolute proof was this that the thing was impossible; and that the truth of the Gospel history was acknowledged by all who paid any attention to the evidences it produced! Of the daughters of Aaron - That is, she was of one of the sacerdotal families. This shows that John was most nobly descended: his father was a priest and his mother the daughter of a priest; and thus, both by father and mother, he descended from the family of Amram, of whom came Moses, Aaron, and Miriam, the most illustrious characters in the whole Jewish history.

Verse 6

They were both righteous - Upright and holy in all their outward conduct in civil life. Before God - Possessing the spirit of the religion they professed; exercising themselves constantly in the presence of their Maker, whose eye, they knew, was upon all their conduct, and who examined all their motives. Walking in all the commandments and ordinances of the Lord blameless - None being able to lay any evil to their charge. They were as exemplary and conscientious in the discharge of their religious duties as they were in the discharge of the offices of civil life. What a sacred pair! they made their duty to God, to their neighbor, and to themselves, walk constantly hand in hand. See the note on Mat 3:15. Perhaps εντολαι, commandments, may here mean the decalogue; and δικαιωματα, ordinances, the ceremonial and judicial laws which were delivered after the decalogue: as all the precepts delivered from Exo 21:1 to Exo 24:1 are termed δικαιωματα, judgments or ordinances.

Verse 7

Both were now well stricken in years - By the order of God, sterility and old age both met in the person of Elisabeth, to render the birth of a son (humanly speaking) impossible. This was an exact parallel to the case of Sarah and Abraham, Gen 11:30; Gen 17:17. Christ must (by the miraculous power of God) be born of a virgin: whatever was connected with, or referred to, his incarnation must be miraculous and impressive. Isaac was his grand type, and therefore must be born miraculously - contrary to the common course and rule of nature: Abraham was a hundred years of age, Sarah was ninety, Gen 17:17, and it had Ceased to be with Sarah After The Manner Of Women, Gen 18:11, and therefore, from her age and state, the birth of a child must, according to nature, have been impossible; and it was thus; that it might be miraculous. John the Baptist was to be the forerunner of Christ; his birth, like that of Isaac, must be miraculous, because, like the other, it was to be a representation of the birth of Christ; therefore his parents were both far advanced in years, and besides, Elisabeth was naturally barren. The birth of these three extraordinary persons was announced nearly in the same way. God himself foretells the birth of Isaac, Gen 17:16. The angel of the Lord announces the birth of John the Baptist, Luk 1:13; and six months after, the angel Gabriel, the same angel, proclaims to Mary the birth of Christ! Man is naturally an inconsiderate and incredulous creature: he must have extraordinary things to arrest and fix his attention; and he requires well-attested miracles from God, to bespeak and confirm his faith. Every person who has properly considered the nature of man must see that the whole of natural religion, so termed, is little else than a disbelief of all religion.

Verse 8

Before God - In the temple, where God used to manifest his presence, though long before this time he had forsaken it; yet, on this important occasion, the angel of his presence had visited it.

Verse 9

His lot was, etc. - We are informed in the Talmud, that it was the custom of the priests to divide the different functions of the sacerdotal office among themselves by lot: and, in this case, the decision of the lot was, that Zacharias should at that time burn the incense before the Lord, in the holy place.

Verse 10

The whole multitude - were praying - The incense was itself an emblem of the prayers and praises of the people of God: see Psa 141:2; Rev 8:1. While, therefore, the rite is performing by the priest, the people are employed in the thing signified. Happy the people who attend to the spirit as well as the letter of every divine institution! Incense was burnt twice a day in the temple, in the morning and in the evening, Exo 30:7, Exo 30:8; but the evangelist does not specify the time of the day in which this transaction took place. It was probably in the morning.

Verse 11

There appeared - an angel of the Lord - There had been neither prophecy nor angelic ministry vouchsafed to this people for about 400 years. But now, as the Sun of righteousness is about to arise upon them, the day-spring from on high visits them, that they may be prepared for that kingdom of God which was at hand. Every circumstance here is worthy of remark: 1. That an angel should now appear, as such a favor had not been granted for 400 years. 2. The person to whom this angel was sent - one of the priests. The sacerdotal office itself pointed out the Son of God till he came: by him it was to be completed, and in him it was to be eternally established: - Thou art a priest for ever, Psa 110:4. 3. The place in which the angel appeared - Jerusalem; out of which the word of the Lord should go forth, Isa 2:3, and not at Hebron, in the hill country of Judea, where Zacharias lived, Luk 1:39, which was the ordinary residence of the priests, Jos 21:11, where there could have been few witnesses of this interposition of God, and the effects produced by it. 4. The place where he was when the angel appeared to him - in the temple, which was the place where God was to be sought; the place of his residence, and a type of the human nature of the blessed Jesus, Joh 2:21. 5. The time in which this was done - the solemn hour of public prayer. God has always promised to be present with those who call upon him. When the people and the priest go hand in hand, and heart with heart, to the house of God, the angel of his presence shall surely accompany them, and God shall appear among them. 6. The employment of Zacharias when the angel appeared - he was burning incense, one of the most sacred and mysterious functions of the Levitical priesthood, and which typified the intercession of Christ: confer Heb 7:25, with Heb 9:24. 7. The long continued and publicly known dumbness of the priest, who doubted the word thus miraculously sent to him from the Lord: a solemn intimation of what God would do to all those who would not believe in the Lord Jesus. Every mouth shall be stopped.

Verse 12

Zacharias - was troubled - Or, confounded at his sudden and unexpected appearance; and fear fell upon him, lest this heavenly messenger were come to denounce the judgments of God against a faithless and disobedient people, who had too long and too well merited them.

Verse 13

Thy prayer is heard - This probably refers, 1st, to the frequent prayers which he had offered to God for a son; and 2dly, to those which he had offered for the deliverance and consolation of Israel. They are all heard - thou shalt have a son, and Israel shall be saved. If fervent faithful prayers be not immediately answered, they should not be considered as lost; all such are heard by the Lord, are registered in heaven, and shall be answered in the most effectual way, and in the best time. Answers to prayer are to be received by faith; but faith should not only accompany prayer while offered on earth, but follow it all its way to the throne of grace, and stay with it before the throne till dismissed with its answer to the waiting soul. Thou shalt call his name John - For the proper exposition of this name, see on Mar 1:4 (note).

Verse 14

Thou shalt have joy, etc. - ΕϚαι χαρα σοι, He will be joy and gladness to thee. A child of prayer and faith is likely to be a source of comfort to his parents. Were proper attention paid to this point, there would be fewer disobedient children in the world; and the number of broken-hearted parents would be lessened. But what can be expected from the majority of matrimonial connections, connections begun without the fear of God, and carried on without his love. Many shall rejoice at his birth - He shall be the minister of God for good to multitudes, who shall, through his preaching, be turned from the error of their ways, and converted to God their Savior.

Verse 15

He shall be great in the sight of the Lord - That is, before Jesus Christ, whose forerunner he shall be; or he shall be a truly great person, for so this form of speech may imply. Neither wine nor strong drink - Σικερα, i.e. all fermented liquors which have the property of intoxicating, or producing drunkenness. The original word σικερα, sikera, comes from the Hebrew, שכר shakar, to inebriate. "Any inebriating liquor," says St. Jerome, (Epis. ad Nepot)." is called sicera, whether made of corn, apples, honey, dates, or any other fruits." One of the four prohibited liquors among the East Indian Moslimans is called sikkir. "Sikkir is made by steeping fresh dates in water till they take effect in sweetening it: this liquor is abominable and unlawful." Hedaya, vol. iv. p. 158. Probably this is the very liquor referred to in the text. In the Institutes of Menu it is said, "Inebriating liquor may be considered as of three principal sorts: that extracted from dregs of sugar, that extracted from bruised rice, and that extracted from the flowers of the madhuca: as one, so are all; they shall not be tasted by the chief of the twice-born." Chap. xi. Inst. 95. Twice-born is used by the Brahmins in the same sense as being born again is used by Christians. It signifies a spiritual regeneration. From this word comes our English term cyder, or sider, a beverage made of the fermented juice of apples. See the note on Lev 10:9. Shall be filled with the Holy Ghost - Shall be Divinely designated to this particular office, and qualified for it, from his mother's womb - from the instant of his birth. One MS., two versions, and four of the primitive fathers read εν τῃ κοιλιᾳ, In the womb of his mother - intimating that even before he should be born into the world the Holy Spirit should be communicated to him. Did not this take place on the salutation of the Virgin Mary? - and is not this what is intended, Luk 1:44? To be filled with the Holy Ghost, implies having the soul influenced in all its powers, with the illuminating, strengthening, and sanctifying energy of the Spirit.

Verse 16

Many of the children of Israel shall he turn - See this prediction fulfilled, Luk 3:10-18.

Verse 17

He shall go before him - Jesus Christ, in the spirit and power of Elijah; he shall resemble Elijah in his retired and austere manner of life, and in his zeal for the truth, reproving even princes for their crimes; compare Kg1 21:17-24, with Mat 14:4. It was on these accounts that the Prophet Malachi, Mal 4:6, had likened John to this prophet. See also Isa 40:3; and Mal 4:5, Mal 4:6. To turn the hearts of the fathers - Gross ignorance had taken place in the hearts of the Jewish people; they needed a Divine instructer: John is announced as such; by this preaching and manner of life, all classes among the people should be taught the nature of their several places, and the duties respectively incumbent upon them, See Luk 3:10, etc. In these things the greatness of John, mentioned Luk 1:15, is pointed out, Nothing is truly great but what is so in the sight of God. John's greatness arose: 1. From the plenitude of God's Spirit which dwelt in him. 2. From his continual self-denial, and taking up his cross. 3. From his ardent zeal to make Christ known. 4. From his fidelity and courage in rebuking vice. 5. From the reformation which he was the instrument of effecting among the people; reviving among them the spirit of the patriarchs, and preparing their hearts to receive the Lord Jesus. To turn the hearts of the fathers to their children. By a very expressive figure of speech, Abraham, Isaac, and Jacob, and the rest of the patriarchs, are represented here as having their hearts alienated from the Jews, their children, because of their unbelief and disobedience; but that the Baptist should so far succeed in converting them to the Lord their God, that these holy men should again look upon them with delight, and acknowledge them for their children. Some think that by the children, the Gentiles are meant, and by the fathers, the Jews. The disobedient - Or unbelieving, απειθεις, the persons who would no longer credit the predictions of the prophets, relative to the manifestation of the Messiah. Unbelief and disobedience are so intimately connected, that the same word in the sacred writings often serves for both.

Verse 18

Whereby shall I know this? - All things are possible to God: no natural impediment can have any power when God has declared he will accomplish his purpose. He has a right to be believed on his own word alone; and it is impious, when we are convinced that it is his word, to demand a sign or pledge for its fulfillment.

Verse 19

I am Gabriel - This angel is mentioned, Dan 8:16; Dan 9:21. The original גבריאל is exceedingly expressive: it is compounded of גבורה geburah, and אל el, the might of the strong God. An angel with such a name was exceedingly proper for the occasion; as it pointed out that all-prevalent power by which the strong God could accomplish every purpose, and subdue all things to himself. That stand in the presence of God - This is in allusion to the case of the prime minister of an eastern monarch, who alone has access to his master at all times; and is therefore said, in the eastern phrase, to see the presence, or to be in the presence. From the allusion we may conceive the angel Gabriel to be in a state of high favor and trust before God.

Verse 20

Thou shalt be dumb - Σιωπων silent; this translation is literal; the angel immediately explains it, thou shalt not be able to speak. Dumbness ordinarily proceeds from a natural imperfection or debility of the organs of speech; in this case there was no natural weakness or unfitness in those organs; but, for his rash and unbelieving speech, silence is imposed upon him by the Lord, and he shall not be able to break it, till the power that has silenced him gives him again the permission to speak! Let those who are intemperate in the use of their tongues behold here the severity and mercy of the Lord; nine months' silence for one intemperate speech! Many, by giving way to the language of unbelief, have lost the language of praise and thanksgiving for months, if not years!

Verse 21

The people waited - The time spent in burning the incense was probably about half an hour, during which there was a profound silence, as the people stood without engaged in mental prayer. To this there is an allusion in Rev 8:1-5. Zacharias had spent not only the time necessary for burning the incense, but also that which the discourse between him and the angel took up.

Verse 22

They perceived that he had seen a vision - As the sanctuary was separated from the court by a great veil, the people could not see what passed, but they understood this from Zacharias himself, who, ην διανευων, made signs, or nodded unto them to that purpose. Signs are the only means by which a dumb man can convey his ideas to others.

Verse 23

As soon as the days of his ministration were accomplished - Each family of the priesthood officiated one whole week, Kg2 11:17. There is something very instructive in the conduct of this priest; had he not loved the service he was engaged in, he might have made the loss of his speech a pretext for immediately quitting it. But as he was not thereby disabled from fulfilling the sacerdotal function, so he saw he was bound to continue till his ministry was ended; or till God had given him a positive dismission. Preachers who give up their labor in the vineyard because of some trifling bodily disorder by which they are afflicted, or through some inconvenience in outward circumstances, which the follower of a cross-bearing, crucified Lord should not mention, show that they either never had a proper concern for the honor of their Master or for the salvation of men, or else that they have lost the spirit of their Master, and the spirit of their work. Again, Zacharias did not hasten to his house to tell his wife the good news that he had received from heaven, in which she was certainly very much interested: the angel had promised that all his words should be fulfilled in their season, and for this season he patiently waited in the path of duty. He had engaged in the work of the Lord, and must pay no attention to any thing that was likely to mar or interrupt his religious service. Preachers who profess to be called of God to labor in the word and doctrine, and who abandon their work for filthy lucre's sake, are the most contemptible of mortals, and traitors to their God.

Verse 24

Hid herself five months - That she might have the fullest proof of the accomplishment of God's promise before she appeared in public, or spoke of her mercies. When a Hindoo female is pregnant of her first child, she avoids the presence of those with whom she was before familiar, as a point of delicacy.

Verse 25

To take away my reproach - As fruitfulness was a part of the promise of God to his people, Gen 17:6, and children, on this account, being considered as a particular blessing from heaven, Exo 23:20; Lev 26:9 : Psa 127:3; so barrenness was considered among the Jews as a reproach, and a token of the disapprobation of the Lord. Sa1 1:6. But see Luk 1:36.

Verse 26

A city of Galilee - As Joseph and Mary were both of the family of David, the patrimonial estate of which lay in Bethlehem, it seems as if the family residence should have been in that city, and not in Nazareth; for we find that, even after the return from the captivity, the several families went to reside in those cities to which they originally belonged. See Neh 11:3. But it is probable that the holy family removed to Galilee for fear of exciting the jealousy of Herod, who had usurped that throne to which they had an indisputable right. See on Luk 2:39 (note). Thus, by keeping out of the way, they avoided the effects of his jealousy.

Verse 27

To a virgin espoused, etc. - See on Mat 1:18, Mat 1:23 (note). The reflections of pious father Quesnel on this subject are worthy of serious regard. At length the moment is come which is to give a son to a virgin, a saviour to the world, a pattern to mankind, a sacrifice to sinners, a temple to the Divinity, and a new principle to the new world. This angel is sent from God, not to the palaces of the great, but to a poor maid, the wife of a carpenter. The Son of God comes to humble the proud, and to honor poverty, weakness, and contempt. He chooses an obscure place for the mystery which is most glorious to his humanity, its union with the Divinity, and for that which is most degrading (his sufferings and death) he will choose the greatest city! How far are men from such a conduct as this!

Verse 28

And the angel came in unto her - Some think that all this business was transacted in a vision; and that there was no personal appearance of the angel. When Divine visions were given, they are announced as such, in the sacred writings; nor can we with safety attribute any thing to a vision, where a Divine communication is made, unless it be specified as such in the text. Hail - Analogous to, Peace be to thee - May thou enjoy all possible blessings! Highly favored - As being chosen in preference to all the women upon earth, to be the mother of the Messiah. Not the mother of God, for that is blasphemy. The Lord is with thee - Thou art about to receive the most convincing proofs of God's peculiar favor towards thee. Blessed art thou among women - That is, thou art favored beyond all others.

Verse 29

She was troubled at his saying - The glorious appearance of the heavenly messenger filled her with amazement; and she was puzzled to find out the purport of his speech.

Verse 31

Thou - shalt call his name Jesus - See on Mat 1:20, Mat 1:21 (note), and here, on Luk 2:21 (note), and Joh 1:29 (note).

Verse 32

He shall be great - Behold the greatness of the man Christ Jesus: 1st. Because that human nature that should be born of the virgin was to be united with the Divine nature. 2dly. In consequence of this, that human nature should be called in a peculiar sense the Son of the most high God; because God would produce it in her womb without the intervention of man. 3rdly. He shall be the everlasting Head and Sovereign of his Church. 4thly. His government and kingdom shall be eternal. Revolutions may destroy the kingdoms of the earth, but the powers and gates of hell and death shall never be able to destroy or injure the kingdom of Christ. His is the only dominion that shall never have an end. The angel seems here to refer to Isa 9:7; Isa 16:5; Jer 23:5; Dan 2:44; Dan 7:14. All which prophecies speak of the glory, extent, and perpetuity of the evangelical kingdom. The kingdom of grace and the kingdom of glory form the endless government of Christ.

Verse 33

The house of Jacob - All who belong to the twelve tribes, the whole Israelitish people.

Verse 34

Seeing I know not a man - Or, husband. As she was only contracted to Joseph, and not as yet married, she knew that this conception could not have yet taken place; and she modestly inquires by what means the promise of the angel is to be fulfilled in order to regulate her conduct accordingly.

Verse 35

The Holy Ghost shall come upon thee - This conception shall take place suddenly, and the Holy Spirit himself shall be the grand operator. The power, δυναμις, the miracle-working power, of the Most High shall overshadow thee, to accomplish this purpose, and to protect thee from danger. As there is a plain allusion to the Spirit of God brooding over the face of the waters, to render them prolific, Gen 1:2, I am the more firmly established in the opinion advanced on Mat 1:20, that the rudiments of the human nature of Christ was a real creation in the womb of the virgin, by the energy of the Spirit of God. Therefore also that holy thing (or person) - shall be called the Son of God - We may plainly perceive here, that the angel does not give the appellation of Son of God to the Divine nature of Christ; but to that holy person or thing, το ἁγιον, which was to be born of the virgin, by the energy of the Holy Spirit. The Divine nature could not be born of the virgin; the human nature was born of her. The Divine nature had no beginning; it was God manifested in the flesh, Ti1 3:16; it was that Word which being in the beginning (from eternity) with God, Joh 1:2, was afterwards made flesh, (became manifest in human nature), and tabernacled among us, Joh 1:14. Of this Divine nature the angel does not particularly speak here, but of the tabernacle or shrine which God was now preparing for it, viz. the holy thing that was to be born of the virgin. Two natures must ever be distinguished in Christ: the human nature, in reference to which he is the Son of God and inferior to him, Mar 13:32; Joh 5:19; Joh 14:28, and the Divine nature which was from eternity, and equal to God, Joh 1:1; Joh 10:30; Rom 9:5; Col 1:16-18. It is true, that to Jesus the Christ, as he appeared among men, every characteristic of the Divine nature is sometimes attributed, without appearing to make any distinction between the Divine and human natures; but is there any part of the Scriptures in which it is plainly said that the Divine nature of Jesus was the Son of God? Here, I trust, I may be permitted to say, with all due respect for those who differ from me, that the doctrine of the eternal Sonship of Christ is, in my opinion, anti-scriptural, and highly dangerous. This doctrine I reject for the following reasons: - 1st. I have not been able to find any express declaration in the Scriptures concerning it. 2dly. If Christ be the Son of God as to his Divine nature, then he cannot be eternal; for son implies a father; and father implies, in reference to son, precedency in time, if not in nature too. Father and son imply the idea of generation; and generation implies a time in which it was effected, and time also antecedent to such generation. 3dly. If Christ be the Son of God, as to his Divine nature, then the Father is of necessity prior, consequently superior to him. 4thly. Again, if this Divine nature were begotten of the Father, then it must be in time; i.e. there was a period in which it did not exist, and a period when it began to exist. This destroys the eternity of our blessed Lord, and robs him at once of his Godhead. 5thly. To say that he was begotten from all eternity, is, in my opinion, absurd; and the phrase eternal Son is a positive self-contradiction. Eternity is that which has had no beginning, nor stands in any reference to Time. Son supposes time, generation, and father; and time also antecedent to such generation. Therefore the conjunction of these two terms, Son and eternity is absolutely impossible, as they imply essentially different and opposite ideas. The enemies of Christ's Divinity have, in all ages, availed themselves of this incautious method of treating this subject, and on this ground, have ever had the advantage of the defenders of the Godhead of Christ. This doctrine of the eternal Sonship destroys the deity of Christ; now, if his deity be taken away, the whole Gospel scheme of redemption is ruined. On this ground, the atonement of Christ cannot have been of infinite merit, and consequently could not purchase pardon for the offenses of mankind, nor give any right to, or possession of, an eternal glory. The very use of this phrase is both absurd and dangerous; therefore let all those who value Jesus and their salvation abide by the Scriptures. This doctrine of the eternal Sonship, as it has been lately explained in many a pamphlet, and many a paper in magazines, I must and do consider as an awful heresy, and mere sheer Arianism; which, in many cases, has terminated in Socinianism, and that in Deism. From such heterodoxies, and their abetters, may God save his Church! Amen!

Verse 36

Thy cousin Elisabeth - Thy kinswoman, συγγενης. As Elisabeth was of the tribe of Levi, Luk 1:5, and Mary of the tribe of Judah, they could not be relatives but by the mother's side. She hath also conceived - And this is wrought by the same power and energy through which thou shalt conceive. Thus God has given thee a proof and pledge, in what he has done for Elisabeth, of what he will do for thyself; therefore, have faith in God. Who was called barren - It is probable that Elisabeth got this appellative by way of reproach; or to distinguish her from some other Elisabeth also well known, who had been blessed with children. Perhaps this is the reproach which Elisabeth speaks of, Luk 1:25, her common name among men, among the people who knew her, being Elisabeth the barren.

Verse 37

For with God nothing shall be impossible - Words of the very same import with those spoken by the Lord to Sarah, when he foretold the birth of Isaac, Gen 18:14, Is any thing too hard for the Lord? As there can be no doubt that Mary perceived this allusion to the promise and birth of Isaac, so she must have had her faith considerably strengthened by reflecting on the intervention of God in that case.

Verse 38

Behold the handmaid of the Lord - I fully credit what thou sayest, and am perfectly ready to obey thy commands, and to accomplish all the purposes of thy grace concerning me. It appears that at the instant of this act of faith, and purposed obedience, the conception of the immaculate humanity of Jesus took place; and it was Done unto her according to his word. See Luk 1:35.

Verse 39

In those days - As soon as she could conveniently fit herself out for the journey. Hill country - Hebron, the city of the priests, Jos 21:11, which was situated in the tribe of Judah, about forty miles south of Jerusalem, and upwards of seventy from Nazareth. With haste - This probably refers to nothing else than the earnestness of her mind to visit her relative Elisabeth, and to see what the Lord had wrought for her.

Verse 41

Elisabeth was filled with the Holy Ghost - This seems to have been the accomplishment of the promise made by the angel, Luk 1:15, He shall be filled with the Holy Ghost, even from his mother's womb. The mother is filled with the Holy Spirit, and the child in her womb becomes sensible of the Divine influence.

Verse 42

Blessed art thou among women - Repeating the words of the angel, Luk 1:28, of which she had probably been informed by the holy virgin, in the present interview.

Verse 43

The mother of my Lord - The prophetic spirit, which appears to have overshadowed Elisabeth, gave her a clear understanding in the mystery of the birth of the promised Messiah.

Verse 45

Blessed is she that believed; for there shall be, etc. - Or, Blessed is she who hath believed that there shall be, etc. This I believe to be the proper arrangement of the passage, and is thus noticed in the marginal reading. Faith is here represented as the foundation of true happiness, because it receives the fulfillment of God's promises. Whatever God has promised, he intends to perform. We should believe whatever he has spoken - his own authority is a sufficient reason why we should believe. Let us only be convinced that God has given the promise, and then implicit faith becomes an indispensable duty: in this case not to believe implicitly would be absurd and unreasonable - God will perform his promise, for He cannot lie.

Verse 46

And Mary said - Two copies of the Itala, and some books mentioned by Origen, give this song to Elisabeth. It is a counterpart of the song of Hannah, as related in Sa1 2:1-10. This is allowed by many to be the first piece of poetry in the New Testament; but the address of the angel to Zacharias, Luk 1:13-17, is delivered in the same way; so is that to the virgin, Luk 1:30-33, and so also is Elisabeth's answer to Mary, Luk 1:42-45. All these portions are easily reducible to the hemistich form in which the Hebrew poetry of the Old Testament is found in many MSS., and in which Dr. Kennicott has arranged the Psalms, and other poetical parts of the Sacred Writings. See his Hebrew Bible. My soul doth magnify the Lord - The verb μεγαλυνειν, Kypke has proved, signifies to celebrate with words, to extol with praises. This is the only way in which God can be magnified, or made great; for, strictly speaking, nothing can be added to God, for he is infinite and eternal; therefore the way to magnify him is to show forth and celebrate those acts in which he has manifested his greatness.

Verse 47

My spirit hath rejoiced - Exulted. These words are uncommonly emphatical - they show that Mary's whole soul was filled with the Divine influence, and wrapped up in God.

Verse 48

He hath regarded - Looked favorably, etc., επεβλεψεν. In the most tender and compassionate manner he has visited me in my humiliation, drawing the reasons of his conduct, not from any excellence in me, but from his own eternal kindness and love. All generations shall call me blessed - This was the character by which alone she wished to be known; viz. The blessed or happy virgin. What dishonor do those do to this holy woman, who give her names and characters which her pure soul would abhor; and which properly belong to God her Savior! By her votaries she is addressed as Queen of Heaven, Mother of God, etc., titles both absurd and blasphemous.

Verse 49

He that is mighty hath done to me great things - Or, miracles, μεγαλεια. As God fills her with his goodness, she empties herself to him in praises; and, sinking into her own nothingness, she ever confesses that God alone is all in all. Holy is his name - Probably the word which Mary used was חסד chesed, which though we sometimes translate holy, see Psa 86:2; Psa 145:17, yet the proper meaning is abundant goodness, exuberant kindness; and this well agrees with the following clause.

Verse 50

His mercy is on them that fear him - His exuberant kindness manifests itself in acts of mercy to all those who fear or reverence his name; and this is continued from generation to generation, because he is abundant in goodness, and because he delighteth in mercy. This is a noble, becoming, and just character of the God of the Christians; a being who delights in the salvation and happiness of all his creatures, because his name is mercy, and his nature love.

Verse 51

He hath showed strength - Or, He hath gained the victory, εποιησε κρατος. The word κρατος is used for victory, by Homer, Hesiod, Sophocles, Euripides, and others. With his arm - Grotius has well observed, that God's efficacy is represented by his finger, his great power by his hand, and his omnipotence by his arm. The plague of lice was the finger of God, Exo 7:18. The plagues in general were wrought by his hand, Exo 3:20, And the destruction of Pharaoh's host in the Red Sea, which was effected by the omnipotence of God, is called the act of his arm, Exo 15:16. He hath scattered - Διεσκορπισεν, hath scattered abroad; as a whirlwind scatters dust and chaff. The proud - Or haughty, ὑπερηφανους; from ὑπερ above, and φαινω I show - the haughty men, who wish to be noticed in preference to all others, and feel sovereign contempt for all but themselves. These God scatters abroad - instead of being in his sight, as in their own, the most excellent of the earth, he treats them as straw, stubble, chaff, and dust. In the imagination of their hearts - While they are forming their insolent, proud, and oppressive projects - laying their plans, and imagining that accomplishment and success are waiting at their right hand, the whirlwind of God's displeasure blows, and they and their machinations are dissipated together.

Verse 52

He hath put down the mighty from their seats - Or, He hath taken down potentates from their thrones. This probably alludes to the removal of Saul from the throne of Israel, and the establishment of the kingdom in the person and family of David. And as Mary spoke prophetically, this saying may also allude to the destruction of the kingdom of Satan and his allies, and the final prevalence of the kingdom of Christ.

Verse 53

Filled the hungry - the rich he hath sent empty away - God is here represented under the notion of a person of unbounded benevolence, who is daily feeding multitudes at his gates. The poor and the rich are equally dependent upon him; to the one he gives his affluence for a season, and to the other his daily bread. The poor man comes through a sense of his want to get his daily support, and God feeds him; the rich man comes through the lust of gain, to get more added to his abundance, and, God sends him empty away - not only gives him nothing more, but often deprives him of that which he has, because he has not improved it to the honor of the giver. There is an allusion here, as in several other parts of this song, to the case of Hannah and Peninah, as related Sa1 1:2, etc.; Sa1 2:1-10.

Verse 54

He hath holpen [supported, αντελαβετο] his servant Israel - Israel is here represented as falling, and the Lord comes speedily in and props him up. The house of David was now ready to fall and rise no more; Jesus, being born of the very last branch of the regal line, revived the family, and restored the dominion. In remembrance of his mercy - By mercy, the covenant which God made with Abraham, Gen 15:18, is intended; which covenant proceeded from God's eternal mercy, as in it salvation was promised to all the nations of the earth. See Gen 17:19, and Gen 22:18, and this promise was, in one form or other, given to all the fathers, Luk 1:55. This song properly consists of three parts. 1. In the first part Mary praises God for what he had done for herself, Luk 1:46-50. 2. In the second, she praises him for what he had done, and would do, against the oppressors of his people, Luk 1:51-53. 3. In the third, she praises him for what he had done, and would do, for his Church, Luk 1:53-56.

Verse 56

And Mary abode with her about three months - According to some, the departure of Mary from Hebron must have been but a few days before the birth of John; as nine months had now elapsed since Elisabeth's conception; see Luk 1:36. Hence it immediately follows: -

Verse 57

Now Elisabeth's full time came, etc. - But, according to others, we are to understand the three months of Mary's visit as preceding the birth of John, which would complete the time of Elisabeth's pregnancy, according to Luk 1:36, and the only difficulty is to ascertain whether Mary went immediately to Hebron after her salutation, or whether she tarried nearly three months before she took the journey.

Verse 58

And her neighbors and her cousins - rejoiced with her. - Because sterility was a reproach; and they now rejoiced with their relative, from whom that reproach was now rolled away. To rejoice with those whom God has favored, and to congratulate them on the advantages which he has granted to them, is a duty which humanity, charity, and religion call upon us to fulfill. 1. It is a duty of humanity, which should be punctually performed. We are all members of each other, and should rejoice in the welfare of the whole. He who rejoices in his neighbor's prosperity increases his neighbor's happiness, and gets an addition to his own. 2. It is a duty which charity or brotherly love requires us to perform with sincerity. In the polite world, there is no duty better fulfilled in word than this is; but sincerity is utterly banished, and the giver and receiver are both convinced that compliments and good wishes mean - nothing. He who does not endeavor to take a sincere part in his neighbor's prosperity will soon feel ample punishment in the spirit of jealousy and envy. 3. It is a duty of religion, which should be fulfilled with piety. These neighbors and relatives saw that God had magnified his mercy towards Elisabeth, and they acknowledged his hand in the work. God is the dispenser of all good - he distributes his favors in mercy, judgment, and justice. Let us honor him in his gifts; and honor those, for his sake, who are objects of his favor. The society of believers are but one body; the talents, etc., of every individual are profitable to the whole community; at least none ate deprived of a share in the general welfare, but those who, through jealousy or envy, refuse to rejoice with him towards whom God hath magnified his mercy.

Verse 59

On the eighth day they came to circumcise - See an account of this institution in the note on Gen 17:10-14 (note). Had circumcision been essential to an infant's salvation, God would not have ordered it to be delayed to the eighth day, because, in all countries, multitudes die before they arrive at that age. Baptism, which is generally allowed to have been substituted for circumcision, is no more necessary to the salvation of an infant than circumcision was. Both are signs of the covenant - circumcision, of the putting away the impurity of the flesh; and baptism, of the washing of regeneration, and renewing of the Holy Ghost, producing the answer of a good conscience towards God. Confer Pe1 3:21, with Tit 3:5. This should never be neglected: it is a sign and token of the spiritual grace. They called him Zacharias - Among the Jews, the child was named when it was circumcised, and ordinarily the name of the father was given to the first-born son.

Verse 60

Not so; but he shall be called John - This is the name which the angel desired should be given him, Luk 1:13, and of which Zacharias by writing had informed his wife. There is something very remarkable in the names of this family. Zachariah, זכריהו the memory or memorial of Jehovah; יהו yeho, at the end of the word, being contracted for יהוה Yehovah, as in many other names. Elisabeth, אליסבה the Sabbath or rest of my strong God: names probably given them by their parents, to point out some remarkable circumstance in their conception or birth. And John, which should always be written Jehochanan or Yehochanan, יהוחנן the grace or mercy of Jehovah: so named, because he was to go before and proclaim the God of all grace, and the mercy granted through him to a lost world. See Joh 1:29; see also Luk 3:16, and Mar 1:4.

Verse 61

None of thy kindred - As the Jewish tribes and families were kept sacredly distinct, it appears the very names of the ancestors were continued among their descendants, partly through reverence for them, and partly to avoid confusion in the genealogical tables, which, for the sake of distinguishing the inheritances, were carefully preserved in each of the families. It seems to be on this account that the neighbors and relatives objected to a name which had not before existed in any branch of the family.

Verse 62

They made signs to his father - Who, it appears from this, was deaf as well as dumb; otherwise they might have asked him, and obtained his answer in this way.

Verse 63

A writing table - Πινακιδιον, a tablet, a diminutive of πιναξ, a table. "The boys in Barbary are taught to write upon a smooth thin board, slightly daubed over with whiting, which may be rubbed off or renewed at pleasure. Such probably (for the Jewish children use the same) was the little board, or writing table, as we render it Luk 1:63, that was called for by Zacharias." Shaw's Travels, p. 194. My old MS. considers the word as meaning the instrument of writing, rather than the tablet on which he wrote: and he aringe a poyntel, wroot seyinge, Joon is his name. A thin board, made out of the pine tree, smeared over with wax, was used among the ancients; and to this the Anglo-Saxon version seems to refer, as it translates πινακιδιον, a wax board or cloth. An intelligent friend has suggested a different mode of reading the 62nd and 63rd verses: Luk 1:62. And they asked his father how he would have him called? Luk 1:63. And he made signs for a writing table and wrote, His name is John: "For," says my friend, "the 64th verse proves his mouth was not opened, neither his tongue loosed, till after the child was named; therefore he could not ask for the table; and it is more reasonable that he, being dumb, should make signs, than that those should who had the use of their tongues." But, howsoever ingenious this may be, neither the words of the Greek text, nor their construction, will bear this version.

Verse 64

The latter clause of the preceding verse should be joined with the beginning of this, as follows: And they marveled all, for his mouth was opened, etc. Every person must see the propriety of putting this clause, And they marveled all, to the beginning of the 64th verse, instead of leaving it at the end of the 63rd, as in the common version. The people did not wonder because Zacharias said, He shall be called John; but because he himself was that instant restored to the use of his speech. And he spake, and praised God - In his nine months' silence, he had learned the proper use of his tongue; and God, whose power was discredited by it, is now magnified. Happy they who, in religious matters, only break silence in order to speak of the loving-kindness of the Lord!

Verse 65

And fear came - Seeing what they might have thought a paralytic affection so suddenly and effectually healed. Φοβος - This word certainly means in several places, religious fear or reverence; and in this sense it is used Act 9:31; Rom 3:18; Rom 13:7; Pe1 1:17; Pe1 2:18; Pe1 3:2. The meaning of it here is plainly this: The inhabitants of Hebron and its environs, who were well acquainted with the circumstances of Zacharias and Elisabeth, perceived that God had in a remarkable manner visited them; and this begot in their minds a more than ordinary reverence for the Supreme Being. Thus the salvation of one often becomes an instrument of good to the souls of many. The inhabitants of this hill country seem to have been an open, honest-hearted, generous people; who were easily led to acknowledge the interposition of God, and to rejoice in the comfort and welfare of each other. The people of the country are more remarkable for these qualities than those in towns and cities. The latter, through that evil communication which corrupts good manners, are generally profligate, selfish, regardless of God, and inattentive to the operation of his hands.

Verse 66

What manner of child shall this be! - As there have been so many extraordinary things in his conception and birth, surely God has designed him for some extraordinary purpose. These things they laid up in their heart, patiently waiting to see what God would work. The hand of the Lord was with him - God defended and prospered him in all things, and the prophetic spirit began to rest upon him.

Verse 67

Zacharias - prophesied - The word prophesy is to be taken here in its proper acceptation, for the predicting or foretelling future events. Zacharias speaks, not only of what God had already done, but also of what he was about to do, in order to save a lost world.

Verse 68

Blessed be the Lord God of Israel; for, etc. - Zacharias praises God for two grand benefits which he had granted to his people. 1. He has visited them. 2. He has ransomed them. 1. He speaks by the spirit of prophecy, which calls things that are not, as though they were; because they are absolutely determined by the Most High, and shall be all fulfilled in their season. God visits his people in the incarnation of Jesus Christ; therefore this Christ is called by him, Κυριος ὁ Θεος, Jehovah the God of Israel. Here the highest and most glorious character of the Supreme Being is given to Christ. 2. This God redeems his people: it is for this end that he visits them. His soul is about to be made a sacrifice for sin: he becomes flesh, that he may suffer and die for the sin of the world. God, by taking upon him the nature of man, has redeemed that nature from eternal ruin. He hath - redeemed - Εποιησε λυτρωσιν, he hath made a ransom - laid down the ransom price. Λυτροω signifies particularly to ransom a captive from the enemy, by paying a price. The following remarkable passage from Josephus, Ant. b. xiv. c. 14, sect. 1, fully illustrates this meaning of the original. "Herod, not knowing what had happened to his brother, hastened λυτρωσασθαι, to ransom him from the enemy, and was willing to pay λυτρον ὑπερ αυτου, a ransom for him, to the amount of three hundred talents." Sinners are fallen into the hands of their enemies, and are captives to sin and death. Jesus ransoms them by his own blood, and restores them to life, liberty, and happiness. This truth the whole Bible teaches: this truth God has shown in certain measures, even to those nations who have not been favored with the light of his written word: for Christ is that true light, which enlightens every man that cometh into the world. How astonishing is the following invocation of the Supreme Being, (translated from the original Sanscreet by Dr. C. Wilkins), still existing on a stone, in a cave near she ancient city of Gya, in the East Indies! "The Deity, who is the Lord, the possessor of all, appeared in this ocean of natural beings, at the beginning of the Kalee Yoog (the age of contention and baseness). He who is omnipresent and everlastingly to be contemplated, the Supreme Being, the Eternal One, the Divinity worthy to be adored - Appeared here with a Portion of his Divine Nature. Reverence be unto thee in the form of (a) Bood-dha! Reverence be unto the Lord of the earth! Reverence be unto thee, an Incarnation of the Deity, and the Eternal One! Reverence be unto thee, O God, in the form of the God of mercy; the dispeller of pain and trouble, the Lord of all things, the Deity who overcometh the sins of the Kalee Yoog; the guardian of the universe, the emblem of mercy toward those who serve thee - (b) O'M! the possessor of all things in Vital Form! Thou art (c) Brahma, Veeshnoo, and Mahesa! Thou art Lord of the universe! Thou art under the form of all things, movable and immovable, the possessor of the whole! and thus I adore thee. Reverence be unto the Bestower Of Salvation, and the Ruler of the faculties! Reverence be unto thee, the Destroyer of the Evil Spirit! O Damordara, (d) show me favor! I adore thee, who art celebrated by a thousand names, and under various forms, in the shape of Bood-dha, the God of Mercy! Be propitious, O Most High God!" - Asiatic Researches, vol. i. pp. 284, 285. (a) Bood-dha. The name of the Deity, as author of happiness. (b) O'M. A mystic emblem of the Deity, forbidden to be pronounced but in silence. It is a syllable formed of the Sanscreet letters a, o o, which in composition coalesce, and make o, and the nasal consonant m. The first letter stands for the Creator, the second for the Preserver and the third for the Destroyer. It is the same among the Hindoos as יהוה Yehovah is among the Hebrews. (c) Brahma, the Deity in his creative quality. Veeshnoo, he who filleth all space, the Deity in his preserving quality. Mahesa, the Deity in his destroying quality. This is properly the Hindoo Trinity: for these three names belong to the same Being. See the notes to the Bhagvat Geeta. (d) Damordara, or Darmadeve, the Indian God of Virtue.

Verse 69

And hath raised up a horn of salvation - That is, a mighty and glorious Savior: a quotation from Psa 18:2. Horns are the well known emblems of strength, glory, and power, both in the sacred and profane writers, because the strength and beauty of horned animals consist in their horns. Horns have also been considered as emblems of light; therefore the heathen god Apollo is represented with horns, to point out the power, glory, and excellence of the solar light. The Chaldee paraphrast sometimes translates קרן keren, horn, by מלכות malcuth, or מלכותא malcutha, Sa1 2:10; Jer 48:25, which signify a kingdom: but it is likely that the allusion is here made to the horns of the altar; and as the altar was a place of refuge and safety, and those who laid hold on its horns were considered to be under the protection of the Lord, so, according to the expression of Zacharias, Jesus Christ is a new altar, to which whosoever flees shall find refuge. Some imagine that this form of speech is taken from the custom of ancient warriors, who had a horn of steel on the top of their helmets, which ordinarily lay flat, till the person came victorious from battle, and then it was erected, as emblematical of the victory gained. Such a horn as this is represented on the helmet of the Abyssinian kings and warriors: see the plates in Bruce's Travels. To this custom of wearing or lifting up the horn, the following scriptures are thought to allude: Sa1 2:10; Psa 112:9; Psa 148:4; Lam 2:17. In ancient gems and coins, this form of the horn on helmets is easily discernible, sometimes flat, sometimes erected. A horn, filled with various fruits, was also the emblem of abundance among the ancients: hence their cornu copia, or horn of plenty. From all this we may learn that the Lord Jesus gives a luminous, powerful, prevalent, glorious, and abundant Salvation or Refuge to mankind. In the house of his servant David - Or, in the family: so the word οικος, house, is often used in the Sacred Writings. In Luk 1:32, the angel states that Mary was of the family of David; and Zacharias, who, from the nature of his office, must have been well acquainted with the public genealogical tables, attests the same thing. This is a matter of considerable importance; because it shows forth the truth of all the prophetic declarations, which uniformly state that the Messiah should come from the family and sit on the throne of David.

Verse 71

That we should be saved (literally, a salvation) from our enemies - As Zacharias spoke by the inspiration of the Holy Spirit, the salvation which he mentions here must necessarily be understood in a spiritual sense. Satan, death, and sin are the enemies from whom Jesus came to deliver us. Sin is the most dangerous of all, and is properly the only enemy we have to fear. Satan is without us, and can have no power over us, but what he gets through sin. Death is only in our flesh, and shall be finally destroyed (as it affects us) on the morning of the resurrection. Jesus redeems from sin; this is the grand, the glorious, the important victory. Let us get sin cast out, and then we need, fear neither death, nor the devil.

Verse 72

His holy covenant - See the note on Luk 1:54.

Verse 74

Being delivered, etc. - The salvation brought by Jesus Christ, consists in the following things: - 1. We are to be delivered out of the hand of our enemies, and from all that hate us; so that sin shall neither have dominion over us, nor existence in us. 2. We are to worship God, λατρευειν, to render him that service and adoration which the letter and spirit of his religion require. 3. Ye are to live in holiness, a strict inward conformity to the mind of Christ - and righteousness, a full outward conformity to the precepts of the Gospel. 4. This is to be done before God, under the continual influence and support of his grace, and with a constant evidence of his presence and approbation. 5. This state is a state of true happiness - it is without fear. Sin is all cast out, holiness is brought in; God's power upholds, and his approbation cheers and comforts, the believing heart. Thus misery is precluded, and happiness established. 6. This blessedness is to continue as long as we exist - all the days of our life, in all ages, in all situations, and in all circumstances. What a pity to have lived so long without God in the world, when so much happiness and glory are to be enjoyed in union with him! Της ζωης, in the last clause, is omitted by many MSS., versions, and fathers. Griesbach has left it out of the text: however, it is but of small importance whether we read all our days, or, all the days of our life.

Verse 76

And thou, child, etc. - Zacharias proclaims the dignity, employment, doctrine, and success of his son; and the ruin and recovery of the Jews and the Gentiles. 1. His dignity. Thou shalt be called (constituted) a prophet of the Most High. Prophet has two acceptations: - 1st. A person who foretells future events; and; 2dly. A teacher of men in the things of God, Co1 14:3. John was a prophet in both senses: he proclaimed the mercy which should be communicated; announced the baptism of the Holy Spirit; and taught men how to leave their sins, and how to find the salvation of God. See Luk 3:5-14. His very name, Jehochanan, the grace or mercy of Jehovah, (see Luk 1:60), was a constant prediction of the salvation of God. Our Lord terms him the greatest prophet which had ever appeared in the world. He had the honor of being the last and clearest prophet of the old covenant, and the first of the new. 2. His employment. Thou shalt go before the face of the Lord to prepare his ways. He should be the immediate forerunner of Jesus Christ, none being capable of succeeding him in his ministry but Christ himself. He was to prepare his ways, to be the honored instrument, in the hands of God, of disposing the hearts of multitudes of the Israelites to believe in and follow the Lord Jesus. 3. Zacharias points out the doctrine or teaching of John. It should be γνωσις σωτηριας, the science of salvation. Men are ignorant, and they must be instructed. Human sciences may be profitable in earthly matters, but cannot profit the soul. The science that teaches God must come from God. No science is of any avail to the soul that does not bring salvation with it: this is the excellence of heavenly science, and an excellence that is peculiar to itself. No science but that which comes from God can ever save a soul from the power, the guilt, and the pollution of sin. 4. Zacharias predicts the success of his son's ministry. Under his preaching, the people should be directed to that tender mercy of God, through which they might obtain the remission of their sins, Luk 1:77, Luk 1:78. Those who are sent by God, and preach his truth, and his only, shall always be successful in their work; for it is for this very purpose that God has sent them; and it would be a marvelous thing, indeed, should they labor in vain. But there never was such a case, since God made man, in which a preacher was Divinely commissioned to preach Jesus and his salvation, and yet had no fruit of his labor. 5. Zacharias points out the wretched state in which the inhabitants of Judea and the Gentile world were then found. 1. Their feet had wandered out of the way of peace, (Luk 1:79), of temporal and spiritual prosperity. 2. They had got into a state of darkness - they were blind concerning the things of God, and the things which belonged to their salvation. 3. They had become contented inhabitants of this land of intellectual darkness - they had sat down in it, and were not concerned to get out of it. 4. They were about to perish in it - death had his dominion there; and his swift approaches to them were now manifested to the prophet by seeing his shadow cast upon them. Ignorance of God and salvation is the shadow of death; and the substance, eternal ruin, is essentially connected with the projected shadow. See these phrases explained at large on Mat 4:16 (note). 6. Zacharias proclaims the recovery of a lost world. As the removal of this darkness, and redemption from this death, were now at hand, John is represented as being a day-spring from on high, a morning star, that foretold the speedy approach of the day, and the rising of the Sun of righteousness. That these words should be applied to John, and not to Christ, I am fully satisfied; and cannot give my reasons better for the arrangement I have made in the preceding notes, than in the words of an eminent critic, who, I find, has adopted nearly the same plan with myself. The passage, as I read it, is as follows: Through the tender mercy of our God, by which he hath visited us: a day-spring from on high, to give light to them that sit in the darkness and in the shadow of death, etc. "Let the reader judge, whether my arrangement of this passage, which much better suits the original, be not far more elegant, and in all respects superior to the old translation. Thou, child! wilt be a teacher - Thou Wilt Be a day-spring from the sky. And with what beauty and propriety is John, the forerunner of our Lord, styled the dawn of day, that ushers in the rising of the Sun of righteousness! And the concluding words - to guide our feet into the way of peace - is a comprehensive clause, after the manner of Hebrew poetry, belonging equally to the former sentence, beginning at - And thou, child! - and the latter, beginning at - A day-spring from the sky: for the people spoken of in the former are the Jews; and in the latter, the Gentiles." - Wakefield.

Verse 80

The child grew - Increased in stature and bodily vigor. And waxed strong in spirit - had his understanding Divinely illuminated and confirmed in the truths of God. And was in the deserts - the city of Hebron, the circumjacent hill country, and in or near Nazareth. Till the time of his showing, or manifestation - till he was thirty years of age, before which time the law did not permit a man to enter into the public ministry, Num 4:3. See also Luk 3:23. So much has already been said, by way of practical improvement of the different subjects in this important chapter, as to preclude the necessity of any addition here.

Introduction

Luke 1:1 (Luk 1:1-4) set forth in order--more simply, to draw up a narrative.

Verse 2

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

Verse 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 (Act 22:26; Act 24:3; Act 26:25). It is likely, therefore, that "Theophilus" was chief magistrate of some city in Greece or Asia Minor [WEBSTER and WILKINSON].

Verse 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.

Verse 5

ANNOUNCEMENT OF THE FORERUNNER. (Luke 1:5-25) Herod--(See on Mat 2:1). course of Abia--or Abijah; the eighth of the twenty-four orders of courses into which David divided the priests (see Ch1 24:1, Ch1 24:4, Ch1 24:10). Of these courses only four returned after the captivity (Ezr 2:34-39), 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].

Verse 6

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

Verse 7

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

Verse 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].

Verse 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 16:12-13). 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 Psa 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 6:6-7.

Verse 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 (Mat 25:33) [SCHOTTGEN and WESTEIN in MEYER]; compare Mar 16:5.

Verse 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."

Verse 14

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

Verse 15

great in the sight of the Lord--nearer to Him in official standing than all the prophets. (See Mat 11:10-11.) 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 (Jdg 13:7), Samuel (Sa1 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.

Verse 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 Kg1 18:37). In both cases their success, though great, was partial--the nation was not gained.

Verse 17

before him--before "the Lord their God" (Luk 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" (Joh 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" (Kg1 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.

Verse 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.

Verse 19

Gabriel--signifying "man of God," the same who appeared to Daniel at the time of incense (Dan 9:21) and to Mary (Luk 1:26). stand, &c.--as his attendant (compare Kg1 17:1).

Verse 20

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

Verse 21

waited--to receive from him the usual benediction (Num 6:23-27). 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].

Verse 22

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

Verse 24

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

Verse 26

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

Verse 28

highly favoured--a word only once used elsewhere (Eph 1:6, "made accepted"): compare Luk 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 Luk 11:27).

Verse 31

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

Verse 32

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

Verse 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.

Verse 35

Holy Ghost--(See on Mat 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.

Verse 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.

Verse 37

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

Verse 38

Marvellous faith in such circumstances!

Verse 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 Jos 20:7; Jos 21:11).

Verse 40

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

Verse 41

babe leaped--From Luk 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.

Verse 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].

Verse 43

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

Verse 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."

Verse 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 (Sa1 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" (Psa 103:1).

Verse 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.

Verse 54

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

Verse 55

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

Verse 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 Mat 1:18-25.

Verse 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 (Joh 7:23; and see Phi 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 21:3-4); and the names of Abram and Sarai were changed at its first performance (Gen 17:5, Gen 17:15).

Verse 62

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

Verse 63

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

Verse 64

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

Verse 65

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

Verse 66

hand of the Lord was with him--by special tokens marking him out as one destined to some great work (Kg1 18:46; Kg2 3:15; Act 11:21).

Verse 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 Mat 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" (Luk 1:71, Luk 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.

Verse 69

horn of salvation--that is "strength of salvation," or "mighty Salvation," meaning the Saviour Himself, whom Simeon calls "Thy Salvation" (Luk 2:30). The metaphor is taken from those animals whose strength is in their horns (Psa 18:2; Psa 75:10; Psa 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.

Verse 70

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

Verse 72

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

Verse 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" (Joh 1:17).

Verse 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" (Luk 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" (Luk 1:75) --or, as in His presence (compare Psa 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."

Verse 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).

Verse 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 (Luk 1:69 and Luk 2:30). by the remission of . . . sins--This stamps at once the spiritual nature of the salvation here intended, and explains Luk 1:71, Luk 1:74.

Verse 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.

Verse 79

(Compare Isa 9:2; Mat 4:13-17). "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 Luk 1:1-4" [WEBSTER and WILKINSON].

Verse 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" (Mat 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. Next: Luke Chapter 2

Introduction

Luke 1:1 luk 1:1 luk 1:1 luk 1:1Forasmuch as many have taken in hand,.... From hence, to the end of Luk 1:4 is a preface of the evangelist to his Gospel, setting forth the reasons of his writing it; and which he wrote and sent to the excellent Theophilus, for the further confirmation of him in the faith of Christ. It seems that many had took in hand, or attempteo set forth in order a declaration of those things which are most surely believed among us; that is, they undertook to write and publish a very particular and exact narrative of the birth, life, actions, doctrines, miracles, sufferings, death, resurrection, and ascension of Jesus Christ; things which Luke, and other Christians, had the fullest and strongest evidence, and were confidently assured of, and most firmly believed, even with a full assurance of faith. By these many, he cannot mean the authentic historians of evangelical facts, as Matthew and Mark; for they two cannot, with any propriety, be called many; and besides, it is not so very clear and certain a point, that they had, as yet, wrote their Gospels; nor would this evangelist suggest any deficiency, weakness, and inaccuracy in them, as he seems to do: nor does he intend such spurious writers as the authors of the Gospels according to the Nazarenes, Hebrews, and Egyptians; of Nicodemus, Thomas, Matthias, and of the twelve apostles; and still less, the Gospels of Cerinthus, Basilides, and other heretics; since these would not have passed without a censure from him, for the falsehood, fabulous, and trifling stuff in them, as well as for the wicked and heretical opinions propagated by them; and besides, these pieces were not extant when this Gospel was written: but he seems to design some honest and well meaning Christians, who undertook to write, and did write an account of the above things, which were firmly believed by all; and which they took from the apostles, and first ministers of the Gospel, from their sermons and discourses, and from conversation with them; and which they committed to writing, partly to help their own memories, and partly for the benefit of others; in which, no doubt, they acted an upright part, though attended with weakness: wherefore, the evangelist does not censure them as false, wicked, and heretical, nor approve of them as divine and perfect for though they honestly meant, and designed well, yet there might be many things collected by them, which were impertinent, and not proper to be transmitted to posterity; and what might be wrote with great inaccuracy and deficiency, and in a style the Holy Ghost thought improper things of this kind should be delivered in: and therefore the evangelist, moved and inspired by the Spirit of God, set about the following work, and under the same influence completed it. The phrase, , "to set forth in order a declaration", is as Dr. Lightfoot observes, out of the Talmud (h), agreeably to the Jewish way of speaking, "R. Chasdai said to one of the Rabbins, who was , "setting in order a declaration" before him. &c. or relating in order a story before him. (h) T. Bab. Succa, fol. 53. 1.

Verse 2

Even as they delivered them unto us,.... By whom the evangelist means, as appears from the after description of them, the twelve apostles, and seventy disciples; who handed down to others the accounts of the birth, life, and death of Christ; and according to which the above Christians proposed to write: which from the beginning were eyewitnesses and ministers of the word; either of the Gospel, or rather of Christ himself, the eternal Word of God; for from the beginning of Christ's preaching the Gospel, or as soon as he entered upon his public ministry, he called his apostles, as Simon, Andrew, James, John, &c. and afterwards seventy disciples; who were eyewitnesses of him, of the truth of his incarnation, and of his ministry and miracles; saw, and conversed with him after his resurrection from the dead and beheld his ascension to heaven; and were ministers that were called, qualified, and sent out by him and waited on him, and served him. This shows, as is by some rightly observed, that Luke was not one of the seventy disciples, as some (i) have thought, and as the title of this Gospel, to the Arabic version of it, expresses; for then he would have been an eyewitness himself: nor did he take his account from the Apostle Paul; for he was not a minister of the word from the beginning, but was as one born out of due time, (i) Epiphan. contra Haeres. l. 2. Haeres. 51. Theophylact. in Argument in Luc.

Verse 3

It seemed good to me also,.... Being moved to it by the Holy Ghost; for he did not undertake this work of himself, merely by the motion of his own will, but was influenced, and directed to it by the Spirit of God, as well as by him assisted in it: having had perfect understanding of all things; relating to the subject of this Gospel, concerning the conception, birth, ministry, baptism, and death of John the Baptist; concerning the conception, birth, private and public life of Christ, together with his sufferings, death, resurrection, and ascension. The Syriac and Persic versions refer the word "all" to persons, to the eyewitnesses and ministers of the word; rendering the clause thus, "who have been studiously near to them all": and both senses may be taken in, and the meaning be, that Luke had diligently sought after, and had attained unto a perfect knowledge of all the affairs of Christ; having studiously got into the company of, and intimately conversed with all, or as many as he could, who had seen Christ in the flesh; and were, from the very first of his ministry, attendants on him, that he might have the most certain and exquisite account of things, that could be come at: from the very first; and to the last; from the conception of John, the forerunner of the Messiah, which is higher than any other evangelist goes, to the ascension of Christ; though some choose to render the word here used, "from above", as it may be, and sometimes is; and may signify, that the evangelist had his perfect knowledge of things by a revelation from above, by divine inspiration; and this moved him to write, and which he mentions, that Theophilus, to whom he writes, and every other reader, may depend, with certainty, on what is said in it. This clause is omitted in the Syriac, Arabic, and Persic versions, but is in all copies, and by all means to be retained: this being the case, these reasons prevailed upon him, as he says, to write unto thee, in order, most excellent Theophilus; which regards not so much the order of time, which he does not always strictly observe, as the particulars of things, related in order, and with great exactness: who this Theophilus was, to whom he writes his Gospel, cannot be said; by his title, which is such as was given to governors of provinces, as to Felix and Festus, Act 23:26, he seems to be, or to have been, a civil magistrate in some high office; for though not many rich, and mighty, yet some have been, and are, called by grace. Theophylact (k) says, he was of the order of the senators, and perhaps a nobleman, or prince: however, this name was not a general name, for every "lover of God", as the word signifies, as Salvian (l) thought; but the name of a particular man, who believed in Christ, and was an acquaintance of Luke's; though Epiphanius (m) makes a doubt of it which it should be, (k) Ut supra. (Epiphan. contra Haeres. l. 2. Haeres. 51. Theophylact. in Argument in Luc.) (l) Salonio Epiat. p. 237. (m) Ut supra. ((m))

Verse 4

That thou mightest know the certainty,.... The end the evangelist had in writing this Gospel, and sending it to Theophilus, was, that he might be more strongly assured of and more firmly established in the truths of the Gospel. The Vulgate Latin, Syriac, and Arabic versions render it, "that thou mightest know the truth"; that is, the certain truth of things: the truth he did in some measure know before, but Luke's view was, that he might have a more certain knowledge of it; both truth, and the certainty of it may be intended: so the Hebrew word, signifies both truth and firmness; and the word here used signifies such a certain evidence of things, as may be safely depended on; even of those things, wherein thou hast been instructed; or catechised, signifying, that he had been hitherto taught, as a catechumen, the rudiments, and first principles of the Christian religion, by word of mouth; and he had taken them in upon the evidence they came with, and the authority of those that instructed him in them; and now he sent him in writing this account, to increase his knowledge, strengthen his faith, and to give him such a sure proof of things, as might preserve him safe in the belief of them, from all doubting and defection. Having finished his preface, he proceeds to the narrative itself, which begins as follows.

Verse 5

There was in the days of Herod, the king of Judea,.... This was Herod, the son of Antipater, sometimes called Herod the Great, and is rightly here said to be the king of Judea; for, by deputation from the Roman emperor, he had the government of all Judea, which upon his death was divided among his sons. The phrase, "in the days of", is an eastern way, of speaking; see Gen 14:1; and intends the time of his reign; in which there was a certain priest named Zacharias: a name famous among the Jews, for an high priest, who was slain by them the court of the temple, Ch2 24:20, and for one of the later prophets, Zac 1:1, who were of this name. This man, the father of John the Baptist, was not an high priest, as this character of him, and the work afterwards ascribed to him, show; though he has been thought to be so by some; and John himself is so called by the Jews (n): he was of the course of Abia. The Ethiopic version reads, "in the days of Abia": and it has been the opinion of some, that Zacharias and Abia were two priests, who performed their ministry in succession, one after another; one ministered one time, and another at another time; but such betray their ignorance both of Scripture, and of Jewish affairs. In David's time, there was a division of the sons of Aaron into "twenty four" orders, or courses; and this of Abia was one, and the "eighth" of them; see Ch1 24:1. The account the Jews (o) give of this matter, and in which they are not agreed, is this, "says Rab Chama bar Guria, says Rab, Moses ordered for the Israelites eight courses, four from Eleazar, and four from Ithamar; Samuel came and made them "sixteen"; David came and made them twenty four.--It is a tradition, that Moses ordered for the Israelites sixteen courses, eight from Eleazar, and eight from Ithamar; and when the children of Eleazar increased above the children of Ithamar, they divided them, and appointed them twenty four. The account, as given by Maimonides (p), is as follows: "Moses, our master, divided the priests into eight courses, four from Eleazar, and four from Ithamar, and so they were until Samuel the prophet; and in the days of Samuel, he and David, the king, divided them into twenty four courses; and over every course one head was appointed, and they went up to Jerusalem to the service of the course every week; and from sabbath to sabbath they changed; one course went out, and another came in, till they finished, and returned again. Now of these there were but four courses returned from the Babylonish captivity, as appears from Ezr 2:36 and with this the Jewish accounts agree (q), "The Rabbins teach, that four courses came up from the captivity, Jedaiah, Harim, Pashur, and Immer; the prophets that were among them stood up, and divided them, and appointed four and twenty lots, and put them into a box: Jedaiah came and took his lot, and the lot of his companions, six; Harim came and took his lot, and the lot of his companions, six; and so Pashur and Immer: and so the prophets that were among them taught, that if Jehoiarib, the first course, came up from captivity, he should not drive away Jedaiah out of his place; but Jedaiah should be the principal, and Jehoiarib an appendix to him. Now, though the course of Abia did not return from captivity, yet its order and name were retained as the rest of the courses, being divided between these four by whom they were supplied; and therefore Zacharias is not said to be of the posterity of Abia, but of his course. To these courses there were added as many stations; and what they were, and their use, may be learnt from what follows (r), "The former prophets offered four and twenty courses; and to every course there was a station at Jerusalem; consisting of priests, Levites, and Israelites: and when the time came for the course to go up, the priests and Levites went up to Jerusalem, but the Israelites, which were in that course, gathered themselves to their cities, and read in the history of the creation; and the men of the station fasted four days in the week, from the second day, to the fifth. The sense of which, according to their commentators (s), is, that these stations were substituted in the room of, and represented all Israel; and their business was to give themselves up to divine worship, prayer, and sacrifices; and such of them as were near Jerusalem, when the time of their course came, assisted at the sacrifices; and such as were afar off, betook themselves to the synagogues in their cities, and there fasted, prayed, and read. And so another of their authors (t) says, "there were twenty and four courses of the priests, and so twenty and four courses of the Levites; and every week the course of the priests and Levites goes to Jerusalem; and the twenty and four stationary men, half of them go thither, and half are left in their houses, and pray over the offerings: for they had their stationary cities, where these men dwelt (u). Jericho was one: they say (w), "Jericho was able to produce a complete station itself; but because of dividing the glory to Jerusalem, it furnished out but half an one: hence you need not wonder to hear of a priest and Levite on the road to Jericho from Jerusalem, as in Luk 10:31 for they say, in the same place, that twenty four thousand, a station consisted of at Jerusalem, and there was half a station at Jericho: as for the heads of the courses of the houses of their fathers, "there were in a course five, six, seven, eight, nine of them; a course which had five (heads) in it, three offered three days, and two offered four days; a course in which were six, five offered five days, and one offered two days: a course in which were seven, every one offered on his day; a course in which were eight, six offered six days, and two offered one day; a course in which were nine, live offered five days, and four offered two days: and there were some that fixed themselves for ever; and a course that was (or began) on a sabbath day, was always on a sabbath; and that which was at the going out of the sabbath, was always at the going out of the sabbath: and there were some of them that offered at every course: and there were some that cast lots at every course (x). But to say no more of these courses and stations, I conclude with what Maimonides (y) says of them: "it is not possible, that a man's offering should be offered up, and he not stand by it; but the offerings of the congregation are the offerings of all Israel; and it is not possible that all Israel should stand, in the court at the time of sacrifice: wherefore the former prophets ordered, that they should chose out of Israel men that were fit, and feared to sin, that they may be the messengers of all Israel to stand by the offerings, and these are called the men of the station; and they divided them into twenty and four stations, according to the number of the courses of the priests and Levites; and at every station one of them was appointed over them all, and he called the head of the station; and every week the men of the station of that week gather together; and such of them as are in Jerusalem, or near to it, go into the temple, with the course of the priests and Levites of that week; and they who are in that station, that are at a distance, when their station comes, they gather together to the synagogue, which is in their place. Then he goes on to give an account, as before, how often they fast in that week, how many prayers they say, and what they read, And his wife was of the daughters of Aaron. It is a saying of R. Jochanan (z), "he that would be rich, let him join himself to the seed of Aaron; so it is, that the law and the priesthood make rich.--R. Idi bar Abin married a priestess, and from him proceeded that were made doctors, R. Shesheth, the son of R. Idi, and R. Joshua, the son of R. Idi. This is not so much said in commendation of Zacharias, that he took a wife of the same tribe, and of the priestly line: for it was lawful for the tribe of Levi to take a wife of any other, because it did not make any alteration in the inheritances of tribes; and it a rule with the Jews (a), that priests, Levites, and Israelites, might marry with one another; as Mary, who was of the tribe of Judah, was akin to Elizabeth: but to point the original of John, and show of what extraction he was, his father and mother being both of the family of Aaron, And her name was Elizabeth; the same name with "Elisheba", the wife of Aaron, Exo 6:23, and whom the Septuagint interpreters there call, as here, Elisabeth: and this being the name of Aaron's wife, it is very probable it might be a common name among the daughters of Aaron, in succeeding generations, (n) Ganz. Tzemach David, par. 1. fol. 25. 2. (o) T Bab. Taanith, fol. 27. 1. (p) Hilch. Cele Hamikdash, c. 4. sect. 3. (q) T. Bab. Taanith, fol. 27. 1, 2. Eracin, fol. 12. 9. & 13. 1. T. Hieros. Taanioth, fol. 68. 1. (r) Misn. Taanith, c. 4. sect. 2. 3. (s) Maimon. & Bartenora in ib. (t) Piske Toseph. Moed Katon, art. 62. (u) Misn, Biccurim, c. 3. sect. 2. & Maimon. & Bartenora in ib. (w) T. Hieros. Taaniot, fol. 67. 4. (x) Ib fol. 68. 1. (y) Hilch. Cele Hamikdash, c. 6. sect. 1, 2. (z) T. Bab. Pesachim, fol. 49. 1. (a) Misn. Kiddushin, c. 4. sect. 1.

Verse 6

And they were both righteous before God,.... Not as the Pharisees, only righteous before men, but in the sight of God, who sees the heart, and whose judgment is according to truth; and therefore were not justified by the deeds of the law; for by them no man can be justified in the sight of God; but were made righteous through the righteousness of Christ, by which the saints were made righteous before the coming of Christ, as those after it: see Act 15:11. God beheld them in his Son, as clothed with that righteousness he engaged to bring in, and as cleansed from all sin in that blood of his which was to be shed: and they appeared to him, and in the eye of his justice, and according to his law, righteous persons: though this character may also regard the internal holiness of their hearts, and the truth and sincerity of grace in them: which God, who trieth the hearts and reins of the children of men, knew, took notice of, and bore testimony to: as likewise their holy, upright walk and conversation before men, and which was observed by God, and acceptable to him, though imperfect, as arising from a principle of grace, being performed in the faith and fear of him, and with a view to his glory, and for the sake, and through the righteousness of his Son, Walking in all the commandments and ordinances of the Lord: this was not the matter of their righteousness before God, but the evidence of it before men: "by the commandments" are meant, all those that are of a moral nature, which regarded their duty to God and man, and which are comprehended in love to both; and by "the ordinances of the Lord", are intended the injunctions and institutions of the ceremonial law, which is called the law of commandments, contained in ordinances, which, though now abolished, were then in force: and it was right and commendable in them to observe them, who, by their "walking" in them, showed they loved them, both one and the other; esteemed them, concerning all things to be right; and had respect to them all, and observed them, and took pleasure in walking in them, which, by the grace of God, they continued to do; for walking not only shows that these commands and ordinances were a way marked out for them, but in which they took pleasure, and made progress: and were blameless; not that they were without sin, as none are; and it appears from this chapter that Zacharias was not, see Luk 1:20 but they were so in the sight of God; as they were justified by the righteousness of Christ, so they were without fault before the throne, and unreproveable before God; and as to their moral and religious character and conduct before men, they did not indulge themselves in any known sin, but lived in all good conscience among men: nor were they remiss and negligent in the discharge of duty: they were not guilty of any notorious breach of the law of God, or of any remarkable negligence in the business of religious observances: and though they might observe enough in them to charge themselves with, and to humble themselves before God and men; yet so strict were they, in their lives and conversations, that those who were the most intimately acquainted with them, had nothing very material to blame them for.

Verse 7

And they had no child,.... Son or daughter: and which was accounted a great infelicity: but this was not owing to the judgment of God upon them for any sins they had been guilty of, as the above character of them shows: and it had been the case of some righteous pairs before them for a great while, as Abraham and Sarah, Manoah, and his wile, Elkanah and Hannah: because that Elizabeth was barren; so that it was peculiarly her case, and not Zacharias's: and though God had promised the people of Israel that there should be no male nor female barren among them, Deu 7:14 yet there were instances and exceptions to this general rule, as before mentioned, when it was the pleasure of God to make himself known, and magnify his power in the extraordinary conception and birth of any person; and therefore, though barrenness was reckoned a reproach to a person, there was, in this case, a particular hand of God, to answer a special purpose: the signs of sterility are, according to the Jews (b), when a woman had not breasts as other women have, her voice gross, so that it could not be discerned, whether it was a man's or a woman's, &c, and they both were now well stricken in years; which made the conception and birth of John the more extraordinary, and even miraculous, and so the belief of it the more difficult; see Gen 17:17 It may be literally rendered, "they had proceeded", or had far advanced "in their days": it is an "Hebraism", and answers to, in Gen 18:11 where the Septuagint render it by the same phrase as here. The Mahometan writers Beidavi and Jallallo'din say (c) that Zacharias was "ninety nine" years of age, and his wife "eighty nine", (b) T. Bab. Yebamot, fol. 80. 2. Maimon. & Bartenora. in Misn. Yebamot, c. 1. sect. 1. & Maimon. Hilch. Ishot, c. 2. sect. 6. (c) In Koran, c. 3.

Verse 8

And it came to pass, that while he executed the priest's office,.... To which he was called and ordained, even to offer gifts and sacrifices for men; whilst he was in the way of his duty, when oftentimes God appears to, and in favour of his people; whilst he was performing it, before God; in the temple, where was the symbol of the divine presence, before the altar of the Lord; and as having the fear of God before his eyes; considering himself as in the sight of God, and doing his work faithfully and sincerely: in the order of his course; taking his turn in the order of the course of Abia, to which he belonged; See Gill on Luk 1:5.

Verse 9

According to the custom of the priest's office,.... In which, every man took his part in the execution of it by lot; and which was not an original settled law of God; but a custom, which, in process of time, through the number of the priests, took place, and prevailed: the occasion of it was this, "at first, whoever would, might sweep the altar, or cleanse it----it happened that two alike ran, and came up to the ascent of the altar, and one thrust down the other, and he fell, and his leg was broke; and when the sanhedrim saw that they came into danger, they ordered that they should not cleanse the altar, but by lot (d). And so likewise all other sorts of service were settled by lot: his lot was to burn incense, when he went into the temple of the Lord; where was the altar of incense, and which was burnt upon it morning and evening; see Exo 30:1, and was typical of the continual intercession of Jesus Christ; and this part of service was assigned him by lot. The priests used to cast lots, what part they should take in the service of the temple, in the order of the course, to which they belonged (e), "There were four lots there, and this was the first lot (i.e. to cleanse the altar); the second lot was, who should slay (the sacrifice,) who should sprinkle (the blood), who should remove the ashes from the innermost altar, who should cleanse the candlestick, who should bring the members (or parts of the sacrifice) to the ascent of the altar----the third lot was, ye new ones, to the incense come, and "cast lots"; and the fourth, ye new ones, with the old ones, who shall bring up the parts from the ascent of the altar to the altar. And this was not only the case on the day of atonement, to which these rules belong; but every day in the daily service and sacrifice, when the same rules were observed, as appears from the rubric of the daily sacrifice: (f). "the president said unto them (the priests), come and cast lots who shall slay, who shall sprinkle, who shall remove the ashes from the innermost altar, who shall remove the ashes from the candlestick, who shall bring up the parts to the ascent of the altar, &c. Again, (g), "he says to them, O ye new ones, to the incense come, and cast lots; and they cast lots, and he is worthy, whom he accounts worthy--and he that is accounted worthy of the incense, takes a vessel, and the vessel is like to a large golden bushel, that holds three kabs, and a bowl in the middle of it, full and heaped up with incense, with a cover, and a sort of a linen cloth put over it. And it is afterwards said (h), "he that is worthy of the incense, takes the bowl out of the vessel, and gives it to his friend, or he that is near to him; and if it is scattered from it, in the midst of it, he puts it into his fist; and they teach him, "saying", take care that thou dost not begin before thy face, that thou art not burnt: when he begins, he spreads it and goes out; and he that burns incense, may not do it, until the president says, burn incense. The account Maimonides gives (i) of this matter, is as follows, "all the services that they do every day, they do, by lot; and how do they do it? All the priests of the houses of the fathers, of the day, go into the paved chamber, after the pillar of the morning has ascended, and clothe themselves with the priestly garments; and the president who is over the lots is with them, and they stand in a circle; and the president takes a mitre from off the head of one of them, and goes round with it, and the man from whom he begins to number, and they cast lots, as has been explained----how do they cast lots? they stand in a circle, and agree upon a number, eighty, a hundred, or a thousand, or whatsoever number they may agree upon; and the president says to them, put out your fingers, and they put out their fingers, one, or two; and if one puts out three, they number him three; and they do not put out the thumb in the sanctuary, because of deceivers; for the thumb is short, and easy to be put out, and to bend; and he that puts out the thumb, they do not number for him: and the president begins to number from the man that is known, whose mitre he took off first, and he numbers by their fingers, and returns in the round, until he has perfected the number they agreed upon; and the man that completes the number with his finger, he is he that goes out by the first lot to service: and why does he number the number they agree upon, by their fingers that they put out, and does not number them by the men themselves? Because it is forbidden to number Israel, but by means of another thing; as it is said, Sa1 15:4 "And numbered them in Telaim". There were four lots they cast every day in the morning; the first lot; was, who should cleanse the altar: they cast lots, and he was worthy that was accounted worthy to cleanse it; and he sets the row in order, and brings up the two pieces of wood to the altar, and he brings in the censer full of fire, from the outer altar, to the golden altar, to burn incense upon it: and the second lot, thirteen were worthy of it, according to the order of their standing; how? the president says to them, put out your fingers, and he numbers in the way that has been explained; and he that goes out by the first lot, is he that slays the daily sacrifice of the morning; and the second that stands by his side, is he that receives the blood of the daily sacrifice, and sprinkles it; and the third that is next to the second, receives the ashes from the innermost altar, which is the altar of incense; and the fourth, that is by his side, cleanses the candlestick, and trims the lamps; and the fifth brings up the head of the daily sacrifice, and its leg to the ascent of the altar: and the sixth brings up the two shoulders; and the seventh brings up the extreme part of the backbone, and the other leg; and the eighth brings up the breast and the gullet; and the ninth brings up the two sides; and the tenth brings up the inwards; and the eleventh brings up the fine flour, and the drink offerings; and the twelfth brings up the things that were fried; and the thirteenth brings up the wine of the drink offerings: the third lot, the president says to them, "even" to all the men of the house of the father of that day, whoever has never burnt incense, let him come and "cast lots"; and they gather together to the president, and cast lots; and he that goes out by the lot first, he is he that is worthy to burn incense; the fourth lot, they all gather together, and cast lots to know who shall bring up the parts from the ascent of the altar, to the altar; they cast lots, and he is worthy who is accounted worthy: the daily evening sacrifice, they do not cast another lot for it; but every priest that is worthy of any service of the services of the morning, is worthy of the evening, except that of the incense; for they cast another lot for that in the evening; and every one may come, who has never burnt incense of the men of that house of the fathers, and cast lots for it; but if they have all of them burnt incense already, they all of them cast lots, in the morning, at the third lot; and he that is worthy of it in the morning, burns incense in the evening. Hence it appears, that the burning of incense, as other parts of the priest's service, was by lot; and that they were new priests, or such who had never burnt incense, that cast lots for it: for it is a tradition (k), that no man ever burnt incense twice; the reason assigned for it is, because it makes a man rich; and therefore that every one might partake of the blessing in their turns, new ones were called unto it: whether Zacharias had ever burnt incense before, and whether he now did it in the morning or evening, is not certain, (d) Misn. Yoma, c. 2. sect. 1, 2. (e) Ib. sect. 2, 3, 4. (f) Misn. Tamid. c. 3. sect. 1. (g) Ib. c. 5. sect. 2. 4. (h) Misn. Tamid. c. 6. sect. 3. (i) Hilchot Tamidin, c. 4. sect. 1, 2, 3, 4, 5, 6, 7. Vid. T. Bab. Yoma, fol. 25. 1. & Gloss in fol. 22. 1. & Maimon. & Bartenora in Misn. Yoma, c. 2. sect. 1. (k) T. Bab. Yoma, fol. 26. 1.

Verse 10

And the whole multitude of the people were praying without,.... In the court of the Israelites, whilst Zacharias was in the holy place; though not in the holy of holies, where only the high priest entered: it looks, as Dr. Lightfoot conjectures, as if this was on a sabbath day, since there was such a multitude of people together; for on the weekday, there were only the priests and Levites of the course, and the stationary men, which represented the Israelites, and some of the more devout sort of the people; but here was the whole multitude of the people; or as the Ethiopic version renders it, "all the people were in a full congregation praying": prayer, was wont to be made at the time of incense; hence it is compared to it, Psa 141:2. And hence it is, that Christ is said to offer up the prayers of all saints, with his much incense, Rev 8:3. in the time of incense: whether it was morning or evening, the people were obliged to be at a distance, whilst that was burning; the Jewish canons confirm this (i): "in the time they burn the incense in the temple every day, , "they separate all the people", from the temple, and from between the porch and the altar; there is not a man there, till he comes out that burns the incense. (i) Maimon. Hilch. Tamidin, c. 3. sect. 3. 9. & Yore. haccipurim, c. 4. sect. 2. Vid. T. Bab. Yoma, fol. 44. 1.

Verse 11

And there appeared unto him an angel of the Lord,.... Gabriel, as seem's manifest from Luk 1:19 the same angel that had appeared to Daniel, about the time of the evening oblation, near five hundred years before, and gave him an account of the time of the Messiah's coming, Dan 9:21. The Jews sometimes speak of divine and wonderful appearances to their priests, at such times, and in such places: "it is a tradition that R. Ishmael ben Elishah should say, one time I went in, , "to burn incense": and I saw Actariel (one of the names of God with them) the Lord, the Lord of hosts, who was sitting on a throne, high and lifted up. (m). And so they say of Simeon the just, that there was always an appearance when he went into the holy of holies; it is related thus (n): "Simeon the just, ministered unto Israel in the high priesthood, forty years; and in the last year, he said to them, I shall die this year: they said to him, from whence dost thou know it? He replied to them, every year that I have entered into the holy of holies, there was, , "one old man" clothed in white, and veiled in white, that went in with me, and came out with me; and this year he went in with me, but did not come out with me. And according to Josephus (o), the high priest Hyrcanus received an oracle, or answer from God, as he was offering incense; so that the Jews ought not to discredit such an appearance to Zacharias: standing on the right side of the altar of incense; of which, see Exo 30:1 the situation of it, according to the Jews, was this (p): "the table (of showbread) was in the north, two cubits and a half distant from the wall; and the candlestick was in the south, two cubits and a half distant from the wall; and the altar (of incense) was in the middle, and stood between them. And to "this agrees the account of Maimonides (q), who says, the candlestick was on the south, on the left hand, as you go in; and the table of shewbread on the right hand, and both of them on the side of the holy of holies without; and the altar of incense was between them both without. So that it was on the north side that the angel stood, (m) T. Bab. Berncot, fol. 7. 1. (n) T. Hieros. Yoma, fol. 42. 3. (o) De Bello Jud. l. 13. c. 18. (p) T. Bab. Yoma, fol. 33. 2. (q) Hilch. Beth Habbechira, c. 1. sect. 7.

Verse 12

And when Zacharias saw him,.... The angel; he was troubled, and fear fell upon him; for such appearances of angels were not now so common as formerly: and when they were more usual, generally had such effects on the minds, even of good men; see Jdg 6:22. . Luke 1:13 luk 1:13 luk 1:13 luk 1:13But the angel said unto him, fear not, Zacharias,.... He calls him by his name; for holy men are known to angels in person, and by name; to whom they are ministering spirits, and for whose good they are concerned; and bid him not be afraid, as the angel also said to the women at Christ's sepulchre, Mat 28:5 for he saw by his countenance and gestures, that he was greatly surprised and terrified at the sight of him: for thy prayer is heard; which he had many years ago put up for a son; for it cannot be thought that he had been now praying for one, being in such an advanced age, and having for years past given up all hopes of one, and was even unbelieving, when he was told by the angel he should have one: prayer is sometimes immediately heard, and answered; and sometimes an answer is deferred a long time, to try the faith and patience of the saints, and to discover the more the wisdom, power, and goodness of God: or this may have regard to his present prayer, one branch of which might concern the coming of the Messiah, which was now expecting, and therefore is told, that his prayer was heard; since the angel that appeared to him, brought him the news of the conception and birth of his forerunner: and thy wife Elisabeth shall bear thee a son; who had been always barren, and was called so, Luk 1:7. And thou shalt call his name John; in Hebrew, "Jochanan", and signifies "gracious": a fit name for one that was filled with the gifts and graces of the Spirit; and was the harbinger of the Messiah, who is full of grace and truth; and the ushered in the Messiah's kingdom, which is a dispensation of grace.

Verse 14

And thou shalt have joy and gladness,.... Not only because of his having a son; but because this his son would be the prophet of the Highest; would go before the Lord, and prepare his ways; give knowledge of salvation to many, and light to them that were in darkness, and guide their feet in the way of peace: all which, and more, he afterwards expresses in his song, whereby this part of the angel's prediction had its accomplishment: and many shall rejoice at his birth; as the neighbours and cousins of his parents did; see Luk 1:58 and not only they, but all others, who, afterwards had knowledge of him as prophet, and as the forerunner of the Messiah.

Verse 15

For he shall be great in the sight of the Lord,.... Of Jehovah, the Father; with whom, what is highly esteemed among men, is oftentimes an abomination; and of the Lord Jesus Christ, before whom he was to go, and who pronounced him a prophet, and more than a prophet, and even greater than any born of women, Mat 11:9 and of the Lord, the Spirit, with whom he was filled from his mother's womb: he was great, not in birth and blood, in worldly riches and grandeur, but in gifts and grace, in his work, office, and usefulness, and in the esteem of God, and even of men too: and shall drink neither wine nor strong drink; which were forbidden the Nazarites, Num 6:3 where the Jews, by "wine", understand "new wine"; and by "strong drink", old wine: so all the "three Targums", of Onkelos, Jonathan ben Uzziel, and the Jerusalem, paraphrase the words there, "from wine new and old, he shall separate himself"; and they allow strong drink to a Nazarite, that has no wine in it: their canon (r) runs thus, "three things are forbidden a Nazarite, defilement, and shaving, and whatever proceeds from the vine, whether fruit, or the refuse of fruit; but strong drink made of dates, or dried figs, and such like, is free for a Nazarite; and the strong drink which is forbidden him in the law, is strong drink made of mixture of wine. But the Hebrew word, and which is here retained by the evangelist, signifies (s) any sort of liquor, which is inebriating, whether it is made of fruits, or honey, or what not. The Jews had no such strong drink as ours, which we call beer or ale; but they speak of the strong drink of the Medes, which they say was an inebriating liquor, made of barley (t): and he shall be filled with the Holy Ghost, even from his mother's womb; or "whilst in his mother's womb", as the Syriac, Arabic, and Persic versions render it: like Jeremiah, he was sanctified, set apart, and ordained to be the prophet of the Highest, before he came out of his mother's womb; and was then under such an influence of the Spirit of God, as to leap in it for joy, at the salutation of the mother of Christ to his, Luk 1:41 and very early appeared to have the extraordinary gifts and graces of the Holy Ghost, qualifying him for his work, (r) Maimon. Hilch. Nezirut, c. 5. sect. 1. (s) R. David Kimchi in Sepher Shorashim, rad. (t) Misn. Pesach. c. 3. sect. 1. & Jarchi, Maimom. & Bartenora in ib.

Verse 16

And many of the children of Israel,.... To whom only, or at least chiefly, he was sent, and came preaching, and administering the ordinance of baptism; and great multitudes of them flocked unto him, attended on his ministry, believed in his doctrine, and submitted to his baptism, but not all; for some slighted his preaching, and rejected his baptism: however, some there were, and many too, that were converted under his ministry, confessed their sins, and were baptized by him; which verified this prediction: shall he turn to the Lord their God; not Jehovah, the Father; for though he was the Lord God of the Jews in general, and of those that were turned by John's ministry in a special manner; yet John cannot be said "to go before him", as he is in the next verse; but the Messiah is here meant, who is the Lord Jehovah, and is often so called in the Old Testament; particularly in a prophecy afterwards respected, Isa 40:3 a name peculiar to God alone: and who also is called God, as he is frequently with additional epithets; as the mighty God, God over all, the great God, the true God, and eternal life; and our, your, and their God, the God of his covenant people, whether Jews or Gentiles; see Isa 25:9. Conversion, which is meant by turning to God, is not man's work, but God's; and is effected by his mighty power, which is only equal to it; but John was to be, and was, an instrument of the conversion of many among the Jews, by preaching the doctrine of repentance towards God, and faith in the Messiah, that was just ready to come: he was the means in the hand of God, of turning many from sin, of bringing them to a true sense of it, and to an hearty and ingenuous confession and acknowledgment of it; and from trusting to, and depending upon, their birth privileges, legal duties, and self-righteousness; and from their gross notions of a temporal Messiah; and of leading them to believe in Christ as a spiritual Saviour, as the Lamb of God, that should take away the sin of the world.

Verse 17

And he shall go before him,.... The Lord his God, the Lord Jesus Christ, whose forerunner he was; the messenger of him, that according to the prophecies in Isa 40:3 was to go before him, and prepare his ways; as he did by his wonderful conception and birth, which made way for the more easy belief of the conception and birth of the Messiah, by a virgin; and by his preaching the doctrine of repentance, and administering the ordinance of baptism; which, were done to awaken the people's expectation of the Messiah, and that he might be made manifest in Israel, and by pointing him out to them in his preaching: in the spirit and power of Elias: or Elijah, the Syriac and Persic versions add, "the prophet"; John the Baptist, and Elijah, were men much of the same spirit and disposition, and of like power, life, and zeal in religion; and therefore the one goes by the name of the other: they both much conversed in the wilderness; agreed in the austerity of their lives; their habit and dress were much alike; they were both restorers of religion, when very low, and much decayed; were famous for their faithfulness in reproving the vices of kings, and for their warm zeal for true religion, and for the persecution they endured for the sake of it: to turn the hearts of the fathers to the children in Mal 4:6 which is the prophecy referred to, it is added, and the heart of the children to their fathers; which some understand, of his turning the degenerate offspring of the Jews, to the sentiments of their forefathers, and causing them to agree with them in their notions of the Messiah: others, of the turning of the Jews to Christ, and his apostles; and others, of his being a means, through his ministry and baptism, of reconciling Jews and Gentiles together, which is the great business of the Gospel dispensation, ushered in by John; and who preached that all men should believe in Christ, and baptized publicans and Roman soldiers, as well as Jews; and which sense pretty much agrees with the interpretation the Jews put upon the prophecy, as referring to Elijah the Tishbite, whom they expect in person, before the coming of the Messiah: say (u) they, "Elijah comes to defile and to cleanse (i.e. to pronounce what things are clean or unclean), and to remove afar off, and to bring near (i.e. to determine what families are legitimate or illegitimate). R. Simeon says, "to compose differences"; and the wise men say, neither to remove, nor to bring near, but , "to make peace" in the world; as it is said, "behold, I send unto you Elijah the prophet", &c. "and he shall turn the heart of the fathers", &c. But the true meaning is, that John the Baptist, who is meant by Elias, should be an instrument of turning fathers with their children, and children with their fathers, to the Lord; that he should be a means of converting both fathers and children, one as well as another; and to gather persons of every age and station; for the particle which we render "to", is the same as "with", as Kimchi on the text observes: "and the disobedient to the wisdom of the just". By the "disobedient" are meant, either Jews or Gentiles; some understand it of the Gentiles, who were children of disobedience, before the light of the Gospel came among them: but rather the former are meant, who were a disobedient, rebellious, and gainsaying people; who were gone off from the wisdom, knowledge, and religion, of the just, or righteous ones, their forefathers; who prophesied of Christ, rejoiced to see his day, longed for him, and believed in him: now John was to be an instrument of turning some of the unbelieving Jews, to the true knowledge of salvation by Christ; which their righteous progenitors waited for, had a right knowledge of, and an interest in: and of leading them either into the Gospel of Christ, that wisdom of God is a mystery; the manifold wisdom of God, in which he has abounded in all wisdom and prudence: and which the righteous men among the Jews, searched diligently into, attained some knowledge of, and which even the holy angels desire to look into; so the patriarchs were called just, or righteous; as righteous Abel, just Noah, &c. and so the Jewish fathers: hence in the Targum on Jer 12:5 mention is made of thy fathers, "the just", who were of old: or to Christ himself, who is the wisdom of God, and in whom are hid all the treasures of wisdom and knowledge, to know him, and believe in him; who in the same Targum on Jer 23:5 is called , "the Messiah of the just", To make ready a people prepared for the Lord. The Vulgate Latin and Syriac versions read, "a perfect people"; and the Persic version, "all the people": not all the people of the Jews, but God's elect among them who from all eternity were "prepared", as a people in a covenant relation, as the portion of Christ, and as his spouse and bride, and as such, given to him; they were in electing grace, vessels of mercy, afore prepared for glory; and heaven, as a kingdom, was prepared for them from the foundation of the world: they were provided with all spiritual blessings, which were prepared for them, and bestowed on them in heavenly places, in Christ, before the foundation of the world; even all their grace, and all their glory; yea, even their good works are such, which God has foreordained, or foreprepared that they should walk in. Now, the work of John the Baptist, was "to make ready" this people, by pointing out to them, in a ministerial way, wherein their readiness lay, to meet the Lord, and be for ever with him in heaven; not in a civil, moral, or legal righteousness; or in outward humiliation for, and abstinence from sin; nor in a submission to Gospel ordinances, and in a mere profession of religion, and in an observance of a round of duties; but in justification by the righteousness of Christ, and in regeneration and sanctification, by his Spirit and grace; the one giving a right to, the other a meetness for the heavenly inheritance: and John; and so any other Gospel minister, may be said to make ready a people, in this sense; when they are the instruments of the regeneration and conversion of sinners, and of leading them to the righteousness of Christ, for their justification before God, and acceptance with him, (u) Misn. Ediot, c. 8. sect. 7.

Verse 18

And Zacharias said unto the angel, whereby shall I know this?.... Notwithstanding such an appearance of an angel to him, which in those times was not so usual, and this in the holy place; and the things themselves which were told him, and these as the return of prayer; yet he distrusted, and wanted a sign, whereby he might know the truth of them, as the Jews were generally desirous of, and as the father of them was; who expressed himself in much such language, on a certain occasion, as this his son did; see Gen 15:8. For I am an old man; at least sixty years of age; for with the Jews, sixty years were reckoned, "for old age" (w); and a man of these years, was accounted an old man: and the Jewish Rabbins observe (x), that the word for old age in Job 30:2 is by "gematry, sixty"; that is, the letters of the word, numerically make so much. The Mahometan writers, as before observed on Luk 1:7 make him to be ninety nine years of age: he was not discharged from service; the Levites were at fifty, but not the priests; blemishes, as the Jewish writers say (y), made them unfit for service, but years did not: and even the law concerning the Levites, they say (z), only respected the time they carried the sanctuary from place to place, and not future generations; and that they are disqualified neither by blemishes, nor by years, only by voice, for singing of the song; but then they might be among the porters; so that they were not on that account laid aside from all service: and my wife well stricken in years. The Mahometan writers, as before, say, she was "eighty nine"; a like objection Abraham made, though he afterwards got over it, and was strong in faith, giving glory to God, believing in his power and faithfulness; see Gen 17:17. (w) Misn. Abot, c. 5. sect. 21. & Maimon. in ib. (x) R. Sol. Urbin. Ohel Moed, fol. 24. 2. (y) T. Bab. Cholin, fol. 24. 1. (z) Maimon. Hilch. Cele Hamikdash, c. 3. sect. 8.

Verse 19

And the angel answering, said unto him, I am Gabriel,.... The name of an angel well known to Zacharias from Daniel's prophecies, Dan 8:16 and is the first time we read of the name of an angel: the Jews say (a), the names of angels came out of Babylon, by the means of the Israelites; and it was there that Daniel became acquainted with this name of Gabriel, and also of Michael. Frequent mention is made of Gabriel in the Jewish writings (b): were there a particular angel appointed over conception, as the Jews say (c) there is, one would be ready to think it should be Gabriel, since he was sent to declare the conception and birth both of John the Baptist, and of our Lord Jesus Christ: the name of that angel the Jews indeed say (d) is Lilah; but yet the Cabalistic doctors (e) affirm, that that angel is under Gabriel. In what language this angel spoke to Zacharias, and afterwards to Mary, may be a needless inquiry; but since the Syriac language was generally spoken, and understood by the Jews at this time, it is highly reasonable that he spoke to them in that. The Jews have a notion, that none of the ministering angels understand the Syriac language, excepting Gabriel; and he, they say, understood seventy languages (f). Now the angel, by making mention of his name, puts Zacharias in mind of the prophecy of Daniel concerning the coming of the Messiah, which he had from him; and whereas his name signified, "a man of God", or "the power", or "strength of God", or "God is my strength", he suggests unto him, that he ought not to have distrusted his Words, since with God all things are possible: he adds, that stand in the presence of God; beholding his face, hearkening to his voice, and ministering to him, and so had this affair immediately from him: and therefore he had no reason to doubt of the accomplishment of it. Gabriel, according to the Jews, is one of the four angels that surround the throne of God: their names are Michael, Uriel, Raphael, and Gabriel (g), "Michael they place at his right hand, and Uriel at his left hand, and Gabriel, before him, (in his presence, as he here says of himself,) over against the kingdom of Judah, and Moses and Aaron, who were in the east (of the camp of Israel); and why is his name called Gabriel? of Judah it is written, Ch1 5:2 "for Judah", "prevailed above his brethren"; and of Moses it is written, Lev 1:1 "and God called unto Moses"; and it is written, Isa 9:6 "and shall call his name Wonderful, Counselor, the mighty God, lo! Gabriel". And am sent to speak unto thee, and to show unto thee these glad tidings: wherefore, on account of his name, his office, and his mission, especially the subject of it being welcome news, good tidings, what he said ought to have obtained credit with him. Gabriel was one of the ministering spirits sent to minister to them that were heirs of salvation; his messages were messages of mercy, grace and love; he was not a minister of the wrath and vengeance of God, but of his favour. Agreeably to this the Jews say of him, that his name Gabriel is, by "gematry", or numerically, the same with "merciful" (h): he is called, in the Talmud (i), "the decisive spirit", and is said to have three names, Piskon, Itmon, and Sigron. He is called Piskon, because he decides, or determines judgment against them that are above; and Itmon, because he stops up the sins of the Israelites; and Sigron, because when he shuts (the gates of judgment) there is none can open again. Hence also they say, that he is the angel that is appointed over water which quenches fire. The Targumist on Job 25:2 paraphrases the words thus: "Michael on the right hand, who is over fire; and Gabriel on the left hand, who is over water; and the holy creatures mingle fire and water, and by his dominion and fear, make peace in his heaven of heavens. (a) T. Hicros. Rosh Hashana, fol. 56. 4. (b) Targum Jon. in Exod. xxiv. 10. Targum in Esth. iv. 12. & in Psal. cxxxvii. 8. T. Bab. Sanhedrin, fol. 19. 2. Shemot Rabba, fol. 91. 2. Sithre Toro in Zohar in Gen. fol. 65. 3. & 66. 2. (c) Targum in Job. iii. 3. (d) T. Bab. Nidda, fol. 16. 2. (e) Lex. Cabbal. p. 230. (f) T. Bab. Sota, fol. 33. 1. & Tosephot in Sabbat, fol. 12. 2. (g) Bernidbar Rabba, sect. 2. fol. 179. 1. (h) Lex. Cabbal. p. 230. (i) T. Bab. Sanhedrin, fol. 44. 2.

Verse 20

And behold, thou shalt be dumb, &c. Or "silent; and not able to speak", if he would. Silence is sometimes voluntary; but this was what he could not help; until the day that these thing shall be performed; which he had said concerning the conception and birth of a son, and the imposition of a name on him; for this dumbness remained upon Zachariah, not only until his wife had conceived, and the child was born, but until the eighth day after, when he was circumcised, and his name was given him the angel directed to: "because thou believest not my words": he was struck both deaf and dumb, as appears from his friends making signs to him, Luk 1:62 which they had no need to have done, could he have heard: he was struck with deafness, because he hearkened not to the angel's words; and with dumbness, because from the unbelief of his heart he objected to them. We learn from hence, what an evil unbelief is, and how much resented by God, and how much it becomes us to take heed, that it prevails not in us: and especially since it easily besets us: "which shall be fulfilled in their season"; first the conception, then the birth; after that the calling him by his name, and in process of time, the doing of his work and office; so that the unbelief Zacharias did not make the faith of God of none effect; for though sometimes the people of God are very unbelieving, yet he abides faithful to his word and promises. Mahomet, in his Alkoran (k), very wrongly makes the angel to say these words to Zacharias, "thy sign shall be, that thou shalt speak unto no man for three days, otherwise than by gesture. And elsewhere (l) it is said three nights, (k) C. 3. p. 40. Ed. Sale. (l) C. 10. p. 249.

Verse 21

And the people waited for Zacharias,.... That were without, in the court of the Israelites, praying there, while he was offering incense: these were waiting for his coming out, in order to be blessed by him, according to Num 6:23 and be dismissed: and marvelled that he tarried so long in the temple; beyond the usual time of burning incense; which might be occasioned either by a longer discourse of the angel with him than what is here related; or being struck with amazement at the sight and hearing of the angel, he might continue long musing on this unexpected appearance and relation; or he might spend some time not only in meditation upon it, but in mental prayer, confession, and thanksgiving. The high priest, when he went in to burn incense on the day of atonement, "made a short prayer in the outward house, (in the temple,) and he did not continue long in his prayer, , "that he might not affright" the Israelites'' (m), thinking that he was dead; for many high priests that were unfit for, or made alteration in the service, died in the holy of holies (n), "It is reported (o) of one high priest, that he continued long in his prayer, and his brethren, the priests, thought to have gone in after him; and they began to go in, and he came out; they say unto him, why didst thou continue long in thy prayer? he replied to them, is it hard in your eyes that I should pray for you, and for the house of the sanctuary, that it might not be destroyed? they answered him, be not used to do so; for we have learned, that a man should not continue long in prayer, that he may not affright Israel. This high priest, they elsewhere say (p), was Simeon the just, (m) Misna Yoma, c. 5. sect. 1. (n) Maimon. & Bartenora in ib. (o) T. Bab. Yoma, fol. 53. 2. (p) T. Hieros. Yoma, fol. 42. 3.

Verse 22

And when he came out, he could not speak unto them,.... Or deliver the benediction they were waiting for: and they perceived that he had seen a vision in the temple: which he made them to understand, by the gestures he used: for he beckoned unto them; nodding his head, or by some motions of his hands the Ethiopic version adds, "with his hand": or of his lips; for the signs of a dumb man are distinguished into and (q); the one is a sign which is expressed by the head and hands; and the other is a sign expressed by the lips: hence that rule, (r). "a dumb man beckons, and is beckoned to; and Ben Bethira says, he moves his lips, and lips are moved to him: and remained speechless; to the time the angel fixed, (q) Bartenora in Misa. Gittin, c. 5. sect. 7. (r) Misn. ib.

Verse 23

And it came to pass, that as soon as the days of his ministration,.... In the order of the course, which might be three, four, five, or six days, according to the number of the heads of the house of their fathers in the course; See Gill on Luk 1:5. were accomplished: for though he was deaf and dumb, he was not hereby disqualified for service. Deafness and dumbness excused persons from various duties (s) but did not disqualify priests: a Levite, if he had lost his voice, was disqualified, but not a priest; (t) the reason was this, because it was one part of the work of the Levites to sing, and therefore could not perform it without a voice; but such was the work of the priests, that though deaf and dumb, they could discharge it; as cleansing the altar, trimming the lamps, carrying the parts to the altar, laying them upon it, and burning them, or offering any sacrifice, burning incense, &c. which was the business of Zacharias; which when he had fulfilled, he departed to his own house; which was not at Jerusalem, but in the hill country, in a city of Judah there; see Luk 1:39. (s) Misn. Trumot, c. 1. sect. 1, 2. Chagiga, c. 1. sect. 1. (t) Maimon. & Bartenora in Misn. Cholin, c. 1. sect. 6.

Verse 24

And after those days,.... The days of his ministration in the temple, quickly after his return home; the Ethiopic version reads, "after two days": his wife Elisabeth conceived; according to the angels prediction, and notwithstanding her barrenness, and the unbelief of her husband, and hid herself five months. The Arabic and Persic versions render it, "hid her size"; but there could be no occasion to take any methods to hide this, since, if she said nothing of it herself, and there could be no suspicion of it in one of her years, it could not be much discerned in her by such a time; but she hid herself, or lived retired, that she might be fully satisfied that she was with child, before she said any thing about it; and that she might not discover any pride or vanity on account of it; and to avoid all discourse with others about it, which might be rumoured abroad; and chiefly to shun all ceremonial uncleanness, which one, that bred a Nazarite, was obliged to; see Jdg 13:14 and most of all, that she might be retired, and spend her time in meditation upon the goodness of God, and in returning thanks to him for the favour she had received; saying; as in the following verse.

Verse 25

Thus hath the Lord dealt with me,.... In a very gracious and bountiful manner; in giving her strength to conceive a son in her old age, and such an one that was to be great, and so useful in his day; of which her husband had doubtless informed her by writing, though he could not speak: in the days wherein he looked on me; with a favourable eye, with a look of love and mercy: he took away my reproach from among men; as barrenness was accounted, especially among the Israelites, the seed of Abraham; to whom was promised a numerous issue, as the stars in the sky, and as the sand on the sea shore, and particularly the Messiah; see Gen 30:23.

Verse 26

And in the sixth month,.... After Elisabeth's conception; for so long was John the Baptist conceived before Christ, and so long he was born before him; and it seems as if there was the same distance between the public ministry of the one, and the other: John was before Christ, as man, being his forerunner; but Christ was preferred unto him as mediator, and existed before him, as the eternal Son of God: the angel Gabriel was sent from God; the same angel, that near five hundred years before gave Daniel an exact account of the time of the Messiah's coming, and six months ago acquainted Zacharias with the conception, birth, character, and office of his forerunner: unto a city of Galilee, named Nazareth; the whole country of Galilee was mean and contemptible with the Jews: they observe, though through mistake, that no prophet arose out of it, Joh 7:52 and Nazareth particularly was exceeding despicable in their eye: hence those words of Nathanael, "can any good thing come out of Nazareth?" Joh 1:46 and yet hither an angel was sent by God; and here dwelt the mother of our Lord. See Gill on Mat 1:23

Verse 27

To a virgin,.... A pure virgin, that never knew man; see Gill on Luk 1:34 and yet espoused to a man whose name was Joseph; but they were not come together, nor had he taken her for his wife, and home to his house, nor had they cohabited: of the house of David; which, according to the grammatical construction of the words, may be connected either with the virgin, or with Joseph, to whom she was espoused; and is true of both; for they both were of the house and lineage of David: and this shows what a low condition David's family was in, that the persons that were the nearest allied to it were a carpenter, and a poor virgin; and both residing in so despicable a place as Nazareth in Galilee: and the virgin's name was Mary; a name frequent among the Jews, and the same with Miriam; of which name was the sister of Moses and Aaron.

Verse 28

And the angel came in unto her,.... Into her house, and into the room where she was: and said, hail; all health, happiness, and prosperity attend thee; Mat 28:9. thou art highly favoured; or graciously accepted, or hast obtained grace; not referring to electing, redeeming; justifying, pardoning, adopting, and sanctifying grace, which she had in common with other saints; but to that special and particular favour, in being chosen and singled out from all other women, to be the mother of the Messiah: the Lord is with thee; so the angel to Gideon, Jdg 6:12 or "be with thee", an usual form of salutation among the Jews; Rut 2:4. thou art blessed among women; and will be pronounced so by other women, as she was by Elisabeth, Luk 1:42 and by another woman, Luk 11:27.

Verse 29

And when she saw him,.... The Persic version renders it, "when Mary saw the angel"; which expresses the true sense of the words, The Vulgate Latin reads, "when she heard"; i.e. the salutation: she was troubled at his saying; at his speaking to her; she was surprised at the sight of him, and more at what he said to her, and cast in her mind, or thought and reasoned within herself, what manner of salutation this should be; for it was not usual with the Jews for a man to use any salutation to a woman; with them it was not lawful to be done in any shape or form; not by a messenger, nor even by her own husband (u); so that Mary might well be thrown into a concern what should be the meaning of this; and especially, that she should be addressed in such language, and saluted as a peculiar favourite of God, and blessed among women, (u) T. Bab. Kiddushin, fol. 70. 1, 2. Maimon. Hilch. Issure Biah, c. 21.

Verse 30

And the angel said unto her, &c. Observing the consternation and confusion she was in, fear not, Mary; he calls her by her name, signifying that she was well known to him, as the saints are to the ministering angels, who are often sent unto them, encamp about them, and do them many good offices; and bids her not be afraid, he had no ill design upon her, nor brought any ill news to her: for thou has found favour, or "found grace with God"; and what that particular grace and favour was, is expressed in the following verses.

Verse 31

And behold thou shalt conceive in thy womb,.... Though a pure virgin, which never knew a man; and therefore, "a behold", is prefixed to it, as being what was extraordinary and wonderful; as it is also, in the prophesy of it, in Isa 7:14 to which the angel manifestly refers, and is, by Matthew cited, as accomplished hereby; see Gill on Mat 1:22, Mat 1:23. and bring forth a Son, and shalt call his name Jesus; which signifies a "Saviour"; and a Saviour Christ is of God's appointing, providing and sending; and a very suitable one, being a spiritual Saviour, and a complete one, both able and willing to save to the uttermost all that believe in him; nor is there any other, nor salvation in any other: he is the Saviour of his people, whom the Father has given him, even of all the elect, whether of Jews or Gentiles; and of them from all their sins, and from all their enemies; and whom he saves with a spiritual and eternal salvation.

Verse 32

He shall be great,.... In his person, as God-man; this child born, and Son given, being the angel of the great counsel, the mighty God, and everlasting Father; Isa 9:6 which is here referred to; and in his offices, in his prophetic office, being that great and famous prophet Moses spoke of, mighty in word and deed, in his doctrine and miracles; in his priestly office, being a great high priest, both in the oblation of himself, and in his prevalent intercession; and in his kingly office, being the King of kings, and Lord of Lords; and in the whole of his office, as Mediator, being a great Saviour, the author of a great salvation for great sinners; in which is greatly displayed the glory of all the divine perfections: great also in his works, the miracles that he wrought, as proofs of his Deity and Messiahship, the work of redemption, the resurrection of himself from the dead, and of all men at the last day; and in the glory he is now possessed of in human nature, at the Father's right hand, where he is highly exalted above all principality and power: and shall be called the Son of the Highest; that is, of God, of whose names is "the Most High"; see Gen 14:18 not by creation, as angels and men, nor by adoption, as saints, nor by office, as magistrates, are called "the children of the Most High", Psa 82:6 but by nature, being the eternal Son of God; of the same nature with him, and equal to him: for he was not now to begin to be the Son of God, he was so before, even from all eternity; but the sense is, that he should now be known, owned, and acknowledged to be the Son of God, being as such manifested in human nature, and should be proved to be so by the works he wrought, and declared to be the Son of God with power by his resurrection from the dead: and the Lord God shall give unto him the throne of his father David. Christ, as God, is the Son of God, as man, the son of David; a name often given to the Messiah, and by which he was well known among the Jews; and as Christ descended from him as man, in a literal sense, he had a right to the throne of his father David; and the Jews themselves say, that he was , "nearly allied to the kingdom" (w): but here it intends not his throne, in a literal, but in a figurative sense; for as David was a type of the Messiah in his kingly office, hence the Messiah is called "David their king", Hos 3:5 so his throne was typical of the Messiah's throne and kingdom; which is not of this world, but is in his church, and is set up in the hearts of his people, where he reigns by his Spirit and grace; and this is a throne and kingdom "given" by the Lord God. The kingdom of nature and providence he has by right of nature, as the Son of the Highest; the kingdom of grace, or the mediatorial kingdom, the kingdom of priests, or royal priesthood, is a delegated one; his Father has set him as king over his holy hill of Zion; and he is accountable for his government to him, and will one day deliver it up complete and perfect, (w) T. Bab. Sanhedrin, fol. 43. 1.

Verse 33

And he shall reign over the house of Jacob,.... Not over the Jews, the posterity of Jacob, in a literal sense; but over the whole Israel of God, consisting of Jews and Gentiles. For as his father David reigned over the Idumeans, Syrians, and others, as well as over the house of Judah and Israel, so this his son shall reign over both Jews and Gentiles: his kingdom shall be from one end of the earth to the other, even over all the elect of God; who in successive generations call themselves by the name of Jacob, and surname themselves by the name of Israel, of whatsoever nation they be; and this reign of his shall be for ever, and of his kingdom there shall be no end; referring to Isa 9:7 see also Dan 2:44 Dan 7:14 he shall reign in the hearts of his people here unto the end of the world; and with his saints a thousand years in the new heavens and new earth; and with them to all eternity, in the ultimate glory.

Verse 34

Then said Mary to the angel, how shall this be,.... This she said not as doubting the truth of what was said; for she required no sign, as Zacharias did; nor is she charged with, and blamed for unbelief, as he was; yea, it is expressly said, Luk 1:45 that she believed: nor was this a curious question, as whether she should have this son by a man in a married state, or in her present virgin state; for she clearly understood the angel to mean the latter; and therefore her words express her admiration at it, and also her desire to be informed of the manner how it should be: as to the matter of fact, she did not dispute it, but wanted to be resolved by what means it would be brought about: she knew, by prophecy, that the Messiah was to be born of a virgin, and she perceived, by the angel's declaration, that she was that virgin, but could not imagine in what way this amazing thing should be effected; and therefore proposes this question for the following reason, seeing I know not a man? "A husband", as the Arabic version renders it; not Joseph, nor any other man; for though she was espoused to Joseph, yet he had not taken her to wife; nor were they, as yet; come together; and before they did, she was found with child of the Holy Ghost, Mat 1:18 she was a pure virgin, untouched by man. The words are an "euphemism", or a modest way of expressing carnal copulation; see Gen 4:1.

Verse 35

And the angel answered and said unto her,.... The angel gave her an account of the manner in which what he had said should be effected, as well as observed some things for the strengthening of her faith, The Holy Ghost shall come upon thee. The words, "upon thee", are left out in the Syriac and Persic versions; but are retained in others, and in all copies: the formation of Christ's human nature, though common to all the three persons, yet is particularly, and most properly ascribed to the Spirit; not to the first person, the Father, lest it should be thought that he is only the Father of him, as man; nor to the second person, the Son, since it is to him that the human nature is personally united; but to the third person, the Spirit, who is the sanctifier; and who separated, and sanctified it, the first moment of its conception, and preserved it from the taint of original sin. His coming upon the virgin must be understood in consistence with his omnipresence, and immensity; and cannot design any local motion, but an effectual operation in forming the human nature of her flesh and substance; and not in the ordinary manner in which he is concerned in the formation of all men, Job 33:4 but in an extraordinary way, not to be conceived of, and explained. The phrase most plainly answers to , in frequent use with the Jews (x), as expressive of coition, And the power of the Highest shall overshadow thee. By "the power of the Highest" is not meant the Lord Jesus Christ, who is sometimes called the power of God; but rather the Holy Ghost, as before, who is styled the finger of God, and power from on high, Luk 11:20 unless it should be thought that the perfection of divine power common to all the three persons is intended: and so points out the means by which the wondrous thing should be performed, even by the power of God; and which should not only be employed in forming the human nature of Christ, but in protecting the virgin from any suspicion and charge of sin, and defending her innocence and virtue, by moving upon Joseph to take her to wife. In the word, "overshadow", some think there is an allusion to the Spirit of God moving upon the face of the waters, in Gen 1:2 when, he brooded upon them, as the word may be rendered; and which is the sense of it, according to the Jewish writers (y) as a hen, or any other bird broods on its eggs to exclude its young: and others have thought the allusion may be to , (z), "the nuptial covering": which was a veil, or canopy, like a tent, supported on four staves, under which the bridegroom and bride were betrothed; or, as Dr. Lightfoot thinks, it is a modest phrase alluding to the conjugal embraces, signified by a man's spreading the skirt of his garment over the woman, which Ruth desired of Boaz, Rut 3:9 though the Jewish writers say (a), that phrase is expressive of the act of marriage, or taking to wife. The phrase of being "overshadowed", or "covered with the spirit of prophecy", as the virgin also was, is used by the Targumist, on Ch1 2:55. therefore also that holy thing which shall be born of thee shall be called the Son of God. The human nature of Christ is here called a "thing"; for it was not a person; it never subsisted of itself, but was taken at once into union with the person of the Son of God, otherwise there would be two persons in Christ, whereas he is God, and man, in one person; and it is said to be "holy", being free from that original pollution and sin, in which all that descend from Adam, by ordinary generation, are conceived, and brought forth; and is, moreover, said to be born of a virgin, "of thee", or "out of thee". Christ's flesh was formed out of the Virgin's; he took flesh of her; his body did not descend from heaven, or pass through her, as water through a pipe, as some heretics of old said: nor did his human nature, either as to soul or body, pre-exist his incarnation; but in the fulness of time he was made of a woman, and took a true body of her, and a reasonable soul, into union with his divine person; and "therefore should be called the Son of God": not that he was now to become the "the Son of God"; he was so before his incarnation, and even from all eternity; but he was now to be manifested as such in human nature: nor does the angel predict, that he should, for this reason, be called the Son of God; for he never was, on this account, so called, either by himself, or others: nor is the particle, "therefore", causal, but consequential: the angel is not giving a reason why Christ should be the Son of God, but why he should be owned, and acknowledged, as such by his people: who would infer, and conclude from his wonderful conception and birth, that he is the "Emmanuel", God with us, the child that was to be born, and the Son given, whose name should be Wonderful, Counsellor, the mighty God, &c. Isa 7:14. Moreover, the word, "also", is not to be overlooked; and the sense is, that seeing that human nature, which should be born of the virgin, would be united to the Son of God, it likewise should bear the same name, being in personal union with him, who was so from all eternity, (x) Misn. Sanhedrin, c. 7, sect. 4. & passim alibi (y) R. Sol. Jarchi, R. Aben Ezra, & R. Levi ben Gerson in Gen. 1. 2. (z) T. Bab. Sota, fol. 49. 2. Vid. David de Pomis, Lex. Heb p. 67. 2. (a) Targum, Jarchi, & Aben Ezra in loc.

Verse 36

And behold thy cousin Elisabeth,.... For though Elisabeth was of the daughters of Aaron, or of the tribe of Levi by her father's side, yet might be of the tribe of Judah by her mother's side, and so akin to Mary. The Persic version calls her "aunt by the mother's side": intermarriages between the two tribes of Levi and Judah were frequent; nor were they at all contrary to the intention of that law, that forbid the tribes to intermarry, which was to preserve the inheritance in each tribe, since the tribe of Levi had none at all. Though she might be called her cousin in a more general sense; it being usual with the Jews to call all of their own nation their kinsmen and kinswomen, according to the flesh: but the former sense seems more agreeable; and so Mary is directed to her own family, and to her own relations, and known friends, for a sign, by which her faith might be confirmed, in what the angel had said unto her; for if she found the one to be true, she might conclude the other was also; which is as follows: she hath also conceived a son in her old age: though Mary asked no sign, yet one is given her, whereby she might know the truth of what was spoken: for if it should appear that Elisabeth had received strength to conceive, as was declared by the angel; and that a son, too, which he could not have known without a divine revelation; and that in her old age, which, was extraordinary and supernatural, she might assure herself, that the message brought to her was from God; and that she likewise, though a virgin, might conceive, and bear a son: the angel adds, as a further testimony of the truth of things, and this is the sixth month with her who was called barren. Elisabeth, was generally known to be barren, and was, by way of reproach, usually called so, but was now six months gone with child; so that it was a plain case, and out of question; the signs of her pregnancy were very apparent.

Verse 37

For with God nothing shall be impossible. That is consistent with his nature and perfections, with his counsels, purposes, and promises: every thing that he has said, purposed, or promised, he is able to do, and will; every word that he has spoken, every thing predicted by his prophets, or declared by his angels, and particularly this of a virgin's conceiving and bearing a Son: so that the angel not only answers her question, how this should be, but confirms her faith in it; partly by the instance of her cousin Elisabeth, and partly by observing the infinite omnipotence of God. For with God nothing shall be impossible. That is consistent with his nature and perfections, with his counsels, purposes, and promises: every thing that he has said, purposed, or promised, he is able to do, and will; every word that he has spoken, every thing predicted by his prophets, or declared by his angels, and particularly this of a virgin's conceiving and bearing a Son: so that the angel not only answers her question, how this should be, but confirms her faith in it; partly by the instance of her cousin Elisabeth, and partly by observing the infinite omnipotence of God. Luke 1:38 luk 1:38 luk 1:38 luk 1:38And Mary said, behold the handmaid of the Lord,.... In which words she expresses her obedience of faith; she owns herself to be the handmaid of the Lord, and desires to obey him, and be submissive to him as such; and tacitly acknowledges her meanness, and great unworthiness: be it unto me according to thy word; she assented to what the angel said should be unto her; she earnestly desired it might be, and firmly believed it would be; she set her "Amen" to the angel's message: and the angel departed from her; to the heavenly regions from whence he came; to his great Lord and master, that sent him; having dispatched the business he came about, and which he was accountable to him for.

Verse 39

And Mary arose in those days,.... The Ethiopic version renders it, "in that day"; directly, immediately, as soon as the angel was gone from her; partly to know the truth of things, and to make use of the sign which had been given her, for the further confirmation of her faith, which was very right and proper for her to do; and partly to converse with Elisabeth about the great things which God had done for each of them, and to praise his name together: "and went into the hill country with haste"; the same which is called the country of the hills, and the hills, and the mountains, in Jos 10:40 where the Septuagint use the same word as here: the land of Judea was divided into three parts, "the mountain", or hill country, the champaign country, and the valley (b): from Betboron to Emmaus is "the hill country"; from Emmaus to Lud, or Lydda, is the champaign country; and from Lydda to the sea, the valley (c). This place is frequently called, in the Jewish writings (d), the king's mountain, or the royal mountain, and is said to be very full of cities: ten thousand cities, they say (e), were in the king's mountain, and a thousand of them belonged to R. Eleazer ben Harsum: yea, they say (f), that king Jannai had sixty myriads of cities in the mountain of the king. The Syriac, Arabic, and Persic versions render it, "went to the mountain", to this mountain, and which is called the mountain, or, as we read it, the hill country of Judah, Jos 21:11 on which Hebron was situated; and seems to be the city next mentioned: into a city of Judah; for that was given to the children of Aaron and so may reasonably be thought to be the city where Zacharias dwelt, and not Jerusalem, which was in the tribe of Benjamin. Hebron was a city peculiar to the priests; whereas Jerusalem was not; and it was in the hill country of Judea; it was remarkable for the goodness of its stones. It is said (g). "you have no stones in all the land of Israel harder than at Hebron; hence they buried the dead there. (b) Misn. Sheviith, c. 9. sect. 2. Maimon & Bartenora in ib. (c) T. Hieros. Sheviith, fol. 38. 4. (d) Targum in Jud. iv. 5. T. Hieros. Avoda Zara, fol. 44. 4. (e) T. Hieros. Taanioth, fol. 69. 1. (f) T. Bab. Gittin, fol. 57. 1. (g) T. Bab. Sota, fol. 34. 2. & Cetnbot, fol. 112. 1.

Verse 40

And entered into the house of Zacharias, &c. Which was in the above city, and might be well known to her: and saluted Elisabeth; not Zacharias; either because he was not at home; or because he was deaf and dumb, and could neither hear her salutation, nor return it; or because it was not usual for women to salute men, nor men to salute women; See Gill on Luk 1:29, yet one woman might salute another; and especially Mary saluted Elisabeth, because she came to pay the visit to her, and it was with her she was principally concerned. , yet one woman might salute another; and especially Mary saluted Elisabeth, because she came to pay the visit to her, and it was with her she was principally concerned. Luke 1:41 luk 1:41 luk 1:41 luk 1:41And it came to pass that when Elisabeth heard the salutation of Mary,.... Which might be before she saw her, and at some little distance from her: the babe leaped in her womb: which motion was not natural, but supernatural; being made at hearing the voice of Mary, who had now conceived the Messiah, whose forerunner this babe, John the Baptist, was to be; and who, by this motion, gave the first notice of his conception, which his mother Elisabeth took from hence; as he afterwards pointed him out by his finger, and by his baptism made him manifest to Israel: and Elisabeth was filled with the Holy Ghost not with the ordinary graces of the Spirit, for these she had been filled with before, but with extraordinary gifts, with a spirit of prophecy; by which she knew that the Messiah was conceived, and that Mary was the mother of her Lord; that many things had been told her; that she had believed them; and there would be a performance of them; and perhaps it was at this time that John the Baptist was filled with the Holy Ghost also; see Luk 1:15.

Verse 42

And she spake out with a loud voice,.... So as that all in the house might hear; she spake with great vehemency of soul, and strength of affection, being under a very powerful impression of the Spirit of God: and said, blessed art thou among women; the same words that the angel had said to her before, Luk 1:28. and blessed is the fruit of thy womb: this is a reason why she is called blessed, because her child was blessed; being in union with a divine person, who is God over all, blessed for ever; and who has all spiritual blessings in him, and is that seed, in which all nations of the earth were to be blessed; and so is both blessed in himself, and the source of all blessedness to others. The Jews say (h), that the six measures of barley, Boaz gave to Ruth, Rut 3:15 signified, that six righteous men should spring from her, and among, them the Messiah; who should be blessed with six blessings, and they are these; the spirit of wisdom and understanding, of counsel and of might, the spirit of knowledge, and of the fear of the Lord; see Isa 11:2. (h) Targum & R. Sol. Jarchi in loc.

Verse 43

And whence is this to me,..... How comes it to pass, that such notice is taken of me, such an honour is done me; that besides being favoured with a child, who shall be great, that the mother of my Lord should come to me? Elisabeth was far from envying the superior honour conferred on her kinswoman, who was both meaner and younger than she; that she esteems it a wonderful favour, that she should be indulged with a visit from her, who had already conceived the Messiah: and in due time would be the mother of him, as man; who, in his divine nature, is Lord of all angels, and men, and every creature; and in an especial manner was her Lord, and the Lord of all the saints; by his Father's gift from eternity, by his own purchase in time, and by the power of his grace on each of their souls. Thus the virgin is said to be the mother of our Lord, and so may be called the mother of God; because she was parent of that child, which was in union with him, who is truly Lord and God: Just in such sense as the Lord of life and glory is said to be crucified, and God is said to purchase the church with his own blood,

Verse 44

For lo, as soon as the voice of thy salutation sounded in mine ears,.... This she mentions, as the signal by which she knew that she was the mother of her Lord; namely, from that unusual and extraordinary motion of the child, she felt within her: the babe leaped in my womb for joy; that the mother of her Lord, and his, was come thither: the Jews ought not to object to this, who affirm, that the embryos, or infants in their mother's womb, sung the song at the Red Sea, and praised God. (i). (i) Targum in Ps lxviii. 27. Zohar in Exod. fol. 23. 3. T. Hieros, Sota, fol. 20. 3. Tzeror Hammor, fol. 75. 3.

Verse 45

And blessed is she that believed..... Meaning Mary, a woman, a very young woman, and who had had things very incredible to nature and reason told her; and yet she believed, without objecting thereto, or requiring a sign; tacitly referring to the unbelief of Zacharias, who was a man, a man in years, a priest by office; and yet had been very incredulous, in a thing that was much more possible; because there had been instances of it before, in Sarah, Hannah, and Manoah's wife; than what was related to the virgin, of which there had been none; and which to reason, and with men, was impossible: and happy indeed is every one, that has true faith in any degree; for faith is the faith of God's elect, and is both a fruit and evidence of electing grace, which is the source of all blessings; it is the gift of God, and the operation of his Spirit, and can never be lost: many are the blessings such as believe are in the possession of, and openly entitled to; as the justification of their persons, the remission of their sins, their adoption into the household of God, liberty at the throne of grace, and a right to the eternal inheritance; they enjoy much solid peace, joy, and comfort in their own souls; bring much glory to God, and shall be saved in the Lord, with an everlasting salvation: for there shall be a performance of those things which were told her from the Lord: these words may be considered, either as the subject matter of her faith, and be rendered in connection with the former, thus, "blessed is she that believed, that there shall be a performance, &c", being fully persuaded, that what the angel had told her, concerning the conception and birth of a son, concerning his name, and the greatness of his person, and the nature, extent, and duration of his kingdom, should be certainly and punctually fulfilled; or as a reason of her happiness, because there should be a sure accomplishment of them. Whatever God has spoken to any of his people, whether it be with respect to things temporal, spiritual, or eternal, shall be performed; as may be strongly concluded from the veracity of God, who cannot lie; and from his power, who is able to do all things; and from his faithfulness, which he will never suffer to fail; and from instances, and matters of fact; from the experience of the saints in all ages, who know, and are conscious to themselves, that not one of the good things the Lord God has spoken to them, has ever failed, but that all have come to pass; see Jos 23:14.

Verse 46

And Mary said, my soul doth magnify the Lord. Either Jehovah, the Father, or the Son; who, as he was David's Lord, according to his divine nature, though his son after the flesh, was, in the same sense, Mary's Lord, as well as her son: and by "magnifying" him is meant, not making him great, for he cannot be made greater than he is; but ascribing greatness to him, even all the perfections of the Deity, and praising him on account of them; and also declaring and speaking well of his many and mighty works of power, goodness, grace, and mercy, and giving him the glory of them: this Mary did, not in lip and word only, but with her whole heart and, soul, and with all the powers and faculties of it; being filled with the Holy Ghost, and under a more than ordinary influence of his, as her cousin Elisabeth was: and it is to be observed, that she all along speaks in the prophetic style, of things, as if they were done, which were doing, or would shortly be done. And Mary said, my soul doth magnify the Lord. Either Jehovah, the Father, or the Son; who, as he was David's Lord, according to his divine nature, though his son after the flesh, was, in the same sense, Mary's Lord, as well as her son: and by "magnifying" him is meant, not making him great, for he cannot be made greater than he is; but ascribing greatness to him, even all the perfections of the Deity, and praising him on account of them; and also declaring and speaking well of his many and mighty works of power, goodness, grace, and mercy, and giving him the glory of them: this Mary did, not in lip and word only, but with her whole heart and, soul, and with all the powers and faculties of it; being filled with the Holy Ghost, and under a more than ordinary influence of his, as her cousin Elisabeth was: and it is to be observed, that she all along speaks in the prophetic style, of things, as if they were done, which were doing, or would shortly be done. Luke 1:47 luk 1:47 luk 1:47 luk 1:47And my spirit hath rejoiced in God my Saviour. Which also, may be understood, either of God the Father, who was her Saviour, both as the God of nature and providence; so the Persic version renders it, "in God that gives me life"; and who had supported, maintained, and preserved her life; and as the God of grace, who has contrived the scheme of salvation, fixed upon, and appointed Christ to be the Saviour; and who saves by him, and therefore is sometimes said to be our Saviour. Tit 3:4 or of Christ, the Son of God, who being truly and properly God, was fit to be a Saviour; and is a very suitable, able, and willing one; and which is the great encouragement to sensible sinners, to look up to him, and be saved; and lays a solid foundation for rejoicing in him, since what he did as man, had hereby an infinite virtue and efficacy put into it, as was put into his blood, sacrifice, and righteousness; whereby the purposes designed were answered by them; and since he must be able to keep their immortal souls, which they commit unto him, and must have an interest with his Father, as their advocate, and a fulness, to supply all their wants: the consideration of Christ, by Mary, as God her Saviour, as having an interest in him, as a Saviour, and this her Saviour, God, gave her greater joy, than being the mother of him as man; and this her joy was not carnal, nor merely external, but inward and spiritual: it was a joy in her own spirit, and was excited there by the holy Spirit of God.

Verse 48

For he hath regarded the low estate of his handmaiden,.... Meaning, either her outward temporal estate, which was very low and mean: David's family was now very much reduced, it had its seat not at Jerusalem, but at Nazareth, in Galilee: Mary, of that house, was a poor virgin, and Joseph, of the same, to whom she was betrothed, was a poor carpenter; and yet God passed by the rich and noble families of Jewish people, and pitched upon this poor virgin to be the mother of the Messiah: or her estate, in a spiritual sense, which, as that of every son and daughter of Adam, was very low by the fall; for sin has run all mankind into debt, and they have nothing to pay: it has stripped them of original righteousness, and clothed them with rags; it has filled them with diseases, from the crown of the head to the sole of the feet; it has exposed them to a prison, into which being cast, they must lie, till they have paid the uttermost farthing; and has left them hopeless and helpless, poor and miserable, and blind and naked: but God has remembered his elect, in this their low estate, and has provided a Saviour for them, and sent him to deliver them out of it; because his mercy endures forever; and this Mary was sensible, and there rejoiced in God her Saviour: for behold, from henceforth all generations; not Jews only, but Gentiles also, shall call me blessed; both on account of her son she had now conceived, and was bearing; because she was the mother of our Lord, who had reason so to conclude, from the nature of the thing, and from the words of the angel, and of Elisabeth, Luk 1:28 and much more than Leah had, who said something like this, at the birth of her second son, Gen 30:13 and also on account of her interest in Christ, as God her Saviour: in whom she was blessed, with all spiritual blessings; so that she was truly blessed, and might well be called so.

Verse 49

For he that is mighty hath done to me great things,.... With respect to the incarnation of Christ, a new, a great, and unheard of thing; in causing her, though a virgin, to conceive; and also to bear such a Son, who should be called Jesus, a Saviour, Immanuel, God with us; and who was no other than the mighty God, the everlasting Father, and Prince of Peace: wherefore she describes God the author of it, by a proper periphrasis of him, "he that is mighty"; since this was a work of almighty power, and very justly adds, and holy is his name: seeing this was brought about without any impurity, through the overshadowing influence of the Holy Ghost; whereby the human nature was preserved from the infection of sin, was sanctified, and fit to be united to the Son of God, and to be a sacrifice for the sins of his people. This may also have regard to the great things God had done for her in a spiritual sense; in the choice of her to eternal life, in the redemption of her by the Messiah, and in her regeneration and sanctification; wherein God had displayed his sovereign grace and goodness, and his almighty power, in a way consistent with his justice and holiness.

Verse 50

And his mercy is on them that fear him,.... Not with slavish fear of hell and damnation, but with reverence and godly fear; with a filial fear, with a reverential love of God, and affection for him; with that fear which springs from the goodness of God, which has that for its object, and is encouraged by it: and though this fear is not the cause and reason of the mercy of God, yet is descriptive of the persons towards whom it is exercised in various ways, and to whom it is openly shown; they hereby appearing to be the vessels of mercy, afore prepared to glory; and in whose redemption, mercy and truth have met together, and who, according to the abundant mercy of God the Father, have been begotten again; whose unrighteousnesses he has been merciful to, and whose sins he will remember no more: and it may have a particular regard to the incarnation of Christ, which in this chapter is said to be in remembrance of mercy; to be the mercy promised, and to come through the tender mercy of our God, Luk 1:54. And which was a mercy Mary considered, not as peculiar to herself, but as extended to all that fear the Lord; not in that age only, but from generation to generation; to the end of the world, to God's elect in all times and places, who should all be partakers of it, and sharers in it.

Verse 51

He hath showed strength with his arm,.... Of almighty power, in the business of the incarnation, and in working out salvation for his people; which is done by his own arm, he being mighty to save, and travelling in the greatness of his strength; see Isa 63:1. He hath scattered the proud in the imagination of their hearts; whom he always resists, and both in providence and grace, takes such methods, as tend to humble and confound them: here particularly, it may regard the proud and haughty Jews; who imagined nothing less, than that the Messiah would be born of one of the rich and noble families in Judea; that he would appear as a temporal prince, and set up a temporal kingdom in great state and splendour, and make them a free and flourishing people: when instead of this, he was to be born of a poor virgin, of whom they disdainfully say, is not his mother called Mary? who was of Nazareth in Galilee, of which it is said, shall Christ come out of Galilee? or any good thing out of Nazareth? A virgin betrothed to a carpenter, and her son of that business also, with which both were flouted; and because of this meanness, the Messiah was rejected by them; and thus were they scattered and confounded in their imaginations.

Verse 52

He hath put down the mighty from their seats,.... As mighty kings and emperors from their thrones, as he often does, in the course of his providence; setting up one, and putting down another: or the mighty angels, from their seats of bliss and happiness in heaven; who rebelling against God, opposing the incarnation of Christ, taking it ill, that the human nature should be advanced above theirs, were cast down to hell; and are reserved in chains of darkness, to the judgment of the great day: or this may have respect to the putting down the monarchies and kingdoms of this world, by the kingdom of the Messiah to be set up; which, though at first was mean and despicable, like a stone cut out of a mountain, will increase, spread, and break in pieces, and destroy all other kingdoms: and exalted them of low degree; as David to the throne of Israel, from the sheepfold, and following the ewes great with young; and now his house and family, which were sunk very low, by raising of his seed, of a poor virgin in his family, unto Israel, a Saviour Jesus; in whose days the poor had the Gospel preached, and received it: these were chosen and called: the great things of the Gospel were revealed to babes, and hid from the wise and prudent; and beggars were raised from the dunghill, to sit among princes, and to inherit the throne of glory: a method, which God in his infinite wisdom and grace has been pleased to take, more or less, in all ages of time; for not many mighty and noble are called by grace; but usually the foolish, the weak, and the base things of the world.

Verse 53

He hath filled the hungry with good things,.... Such as earnestly desired and longed after the coming of the Messiah, as good old Simeon, and Anna the prophetess; and those that looked for redemption in Israel, to whom she spake: and all such persons as heartily desire salvation by Christ, and breathe after the forgiveness of their sins through his blood, and thirst after his righteousness, and long for communion with him, and a greater knowledge of him, and more conformity to him, and pant after his word and ordinances; these are filled, sooner or later, with a sense of their interest in Christ, and his salvation; with a view of the full and free forgiveness of their sins, and with his righteousness they hunger after; and with every good thing they stand in need of, with joy and peace, with food and gladness, even to satisfaction; so that they can say with Jacob, they have enough, yea, all things; seeing Christ is theirs, and all things with him: and the rich he hath sent empty away: not the rich in this world's goods, though such who trust in their wealth, and boast of their riches, or do not make a proper use of them, God, in his providence, sometimes strips them of all, and turns them into the world naked and empty; much less the rich in grace, who are often the poor of the world; and who, though they seem to have nothing, yet possess all things, and are full: but such who are rich in their opinion, and in their own works; and trust in their righteousness, and despise others; these, as they come full of themselves to the throne of grace, as the Pharisee, are sent empty away; without any token of the love and favour of God, or any blessing from him: and as they come to ordinances in their own strength, and trust in the performance of them, they go away empty, as they came; these are dry breasts unto them, whilst they are full breasts of consolation to the poor in spirit, and to all meek and humble souls: and what is still worst of all, notwithstanding all their good works they boast of, and trust in, they will be sent away at the last judgment from the presence of Christ, as not known by him, and as workers of iniquity.

Verse 54

He hath holpen his servant Israel,.... Meaning, not the natural posterity of Jacob, or Israel in general, but the elect of God among them; for all were not Israel, who were of Israel; and not them only, but also the chosen ones among the Gentiles; who, with the former, make up the whole Israel of God, in a spiritual and mystical sense: these are the Israel, God has chosen, redeemed, and calls by his grace, and are here styled his "servant", as Israel is frequently called, Isa 41:8. The word signifies a "child", as well as a "servant": and may design, either the weak and helpless condition God's elect are in by nature, which calls for, and requires divine help and assistance; or the relation they stand in to him, being his adopted children, and which is the reason of his helping them: and which signifies to take them by the hand, and lift them up, and support and uphold them; and supposes them to have been fallen down, and unable to raise themselves up; but God having laid help for them on one that is mighty, sent him to take upon him their nature; and by obeying, suffering, and dying for them, to help them out of their state of sin and misery; and to uphold them with the right hand of his righteousness, and bring them safe to glory; and all this, in remembrance of his mercy; which he had in his heart towards them, and had promised in his covenant to them: the mercy of God, is the spring and source of redemption; mercy provided a Redeemer, and a ransom; and it is owing to it, that the Redeemer came; and he, in his love and pity, performed the work: and therefore salvation is to be ascribed, not to works of righteousness done by men, but to the abundant mercy of God our Saviour.

Verse 55

As he spake to our fathers,.... To David, of whose family Mary was; and to Jacob, or Israel, of whose stock she was; and to Isaac, in whom the seed was to be, called; and particularly, to Abraham and to his seed for ever: not his natural, but his spiritual seed; both among Jews and Gentiles, to the end of the world; to these God promised this mercy of a Saviour and Redeemer, and to these he performs it, and will to all generations.

Verse 56

And Mary abode with her about three months,.... That is, she continued with Elisabeth, as the Syriac and Persic versions express, about the space of three months; in which time, she had full satisfaction of the truth of the sign the angel had given her; namely, of Elisabeth's conception and pregnancy, for by this time she was ready to give birth; and she must now be fully assured, that she was with child herself: this space of three months is a term of time fixed by the Jewish doctors, to know whether a woman is with child or not, as in case of divorce or death: the rule runs thus (k), "every woman that is divorced, or becomes a widow, lo! she may not marry, nor be betrothed, until she waits, , ninety days (i.e. three months), exclusive of the day in which she is divorced, or her husband dies, and of the day in which she is betrothed; that so it may be known whether she is with child or not, in order to distinguish between the seed of the former, and the seed of the second husband. And so in the case of marrying the wife of a brother, that died without issue (l), and of newly married couples mistaking their spouses (m): and returned to her own house; at Nazareth, in Galilee; and now it was, that Joseph, to whom she was betrothed, perceived she was with child; and suspecting evil, had a mind to put her away privately; but was informed by an angel of God, in a dream, of the whole matter; and was advised and encouraged to take her to wife, which he accordingly did; see Mat 1:18. (k) Maimon. Hilch. Gerushin, c. 11. sect. 18. Vid. T. Bab. Becorot, fol. 47. 1. (l) Misn. Yebamot, c. 4. sect. 10. T. Hieros, Yebamot, fol. 6. 1. T. Bab. ib. fol. 34. 2. & 35. 1. Maimon. Hilch. Yebum, c. 1. sect 19. T. Bab. Erubin, fol. 47. 1. (m) Misn. Yebamot, c. 3. sect. 10.

Verse 57

Now Elisabeth's full time came,.... The nine months, which is the full time of a woman's going with child, were now complete; for in the sixth month of Elisabeth's pregnancy, or when she had been gone six months with child, the angel acquainted Mary with it, and she had stayed about three months with her; but now had left her, to shun the company which would be at the delivery of her; though some think, she stayed till that time was over, which is not so probable; and so her reckoning being out, and the time come, that she should be delivered; and she brought forth a son, according to the angel's prediction both to Zacharias and Mary, Luk 1:13.

Verse 58

And her neighbours, and her cousins,.... That lived in Hebron, and the parts adjacent, whether of the house of Aaron, or of the tribe of Judah; to both which she was related, and who dwelt near her, the priests in the city of Hebron, and the children of Judah in the places about it: heard how the Lord had showed great mercy upon her; or "had magnified his mercy with her"; see Gen 19:19 in removing her barrenness, and so taking away her reproach from among men; in giving her strength to conceive, and bring forth a son, that was to be so great, as the prophet of the Highest; and more than a prophet, and greater than any born of women: and they rejoiced with her: as the angel had foretold they should, Luk 1:14 The Persic version reads, "with him, Zacharias"; having rendered the other clause thus, though wrongly, "hearing that God had poured out his mercy on the house of Zacharias"; see Rom 12:15.

Verse 59

And it came to pass that on the eighth day,.... The precise time fixed in the normal restitution of the ordinance of circumcision, Gen 17:12 though this was not always attended to, but circumcision was sometimes deferred to another time; yet keeping the exact time was judged most commendable and praiseworthy; see Gill on Phi 3:5. they came to circumcise the child; that is, the neighbours and cousins of Elisabeth, who were at the time of her delivery; eight days after they came again to be at the circumcision of the child: who was the operator is not known; nor was there any particular person appointed for this service; but any one might do it, whether ecclesiastic or laic, men or women, father or mother, or any other friend; for the rule is (n), "all are fit to circumcise; even an uncircumcised person, and a woman, and a minor, may circumcise in a place where there is no man; but a Gentile may not circumcise at all. The circumcision of John seems to be performed in Zacharias's house, and by one of those that came; for Zacharias, being dumb, could not say the blessing which the circumciser was obliged to say: nor indeed could he say that, which, as the father of the child, belonged to him; concerning which, take the following account (o): "the circumciser blesses before he circumcises, "saying", blessed is he that hath sanctified us by his precepts, and hath commanded us concerning circumcision: if he circumcises the son of his friend, or if he circumcises his own son, he blesses him with "this blessing"; and hath commanded us to circumcise a son: and the father of the son blesses with another blessing; blessed art thou, O Lord our God, the King of the world, who hath sanctified us by his precepts, and hath commanded us to enter him into the covenant of Abraham our father.----If his father is not there, they do not say this other blessing.----And if there are any standing there, they say, as he hath brought him into the covenant, so bring him to the law, and to matrimony, and to good works; and after that the father of the child, or the circumciser, or one of those that stand by, bless, "saying", blessed art thou, O Lord our God, the King of the world, who sanctified the beloved (Isaac) from the womb, &c. How many of Elisabeth's neighbours and relations were present at this ceremony, is not related; but the Jews require ten persons as witnesses of it; for they say (p), that "testimonies worthy of belief, in Israel, are ten, the witnesses of the covenant of circumcision are ten, the witnesses of a dead person ten, &c. and at this time also it was usual to give the child a name, which was not by divine appointment, but was a custom that prevailed among them; which took its rise from Abraham, having his name changed at the time when circumcision was enjoined him, Gen 17:5 and from the naming and circumcision of Isaac, mentioned together, . and they called him Zacharias, after the name of his father: as the neighbours of Naomi gave a name to the son of Boaz and Ruth, calling him Obed, Rut 4:17. This they took upon them to do, because that Zacharias was deaf and dumb; but why they should call him by his name, cannot well be accounted for, it not being usual to call the father, and the son, by the same name; unless they were desirous of continuing the same name in the family, which had been famous in Israel for a prophet, and a priest: to call children by Gentile names was not lawful. In the Targum on Amo 6:1 it is said, "woe to them that name their children after the names of the Gentiles. (n) Maimon. Hilch. Milah, c. 2. sect. 1, (o) Ib. c. 3. sect. 1, 2, 3. (p) Pirke Eliezer, c. 19.

Verse 60

And his mother answered and said,.... That is, Elisabeth: not so, but he shall be called John; knowing that this was the name wherewith the angel said he should be called; either by divine revelation, she being filled with the Holy Ghost, Luk 1:41 or by information of her husband, who, doubtless, in writing, gave her an account of all that the angel had said unto him.

Verse 61

And they said unto her,.... Her neighbours and relations, there is none of thy kindred that is called by this name; from whence it appears, that it was usual to give names to children after their ancestors, relations, and friends. The Persic version renders it, "in thine Israel there is not any one of this name": but this could not be true; for the name of Jochanan, or John, was a name very common among the Israelites, though not in Elisabeth's family, or her husband's. And they said unto her,.... Her neighbours and relations, there is none of thy kindred that is called by this name; from whence it appears, that it was usual to give names to children after their ancestors, relations, and friends. The Persic version renders it, "in thine Israel there is not any one of this name": but this could not be true; for the name of Jochanan, or John, was a name very common among the Israelites, though not in Elisabeth's family, or her husband's. Luke 1:62 luk 1:62 luk 1:62 luk 1:62And they made signs to his father,.... Who was deaf, as well as dumb; otherwise there would have been no occasion to have signs made to him: and so the word used, in Luk 1:20 signifies both deaf and dumb. These signs were made by hands or head; for such used to be made to a dumb man. According to the canon (q), a dumb man nods, and "and is nodded", or "beckoned to": and which beckoning one of the commentators (r) says, is a sign which is expressed either by the hands or head. Such a method as these took with Zacharias, about the name of his son, is directed to in case of a father's deafness, in relation to knowing who is his firstborn; (s). "father that is dumb, they search or examine him in the way they search for divorces; if he makes signs, or writes, that this is his firstborn, lo! this takes the double portion. How he would have him called; by what name, Zacharias or John; and they were right in applying to him, to whom it most properly belonged, to give a name to his child, (q) Misn. Gittin, c. 5. sect 7. (r) Bartenora in ib. (s) Maimon. Hitch. Nechalot, c. 2. sect. 15, & 4. 1.

Verse 63

And he asked for a writing table,.... That is, he made signs for one, for as yet he could not speak. The Persic version renders it "ink", and the Ethiopic, a book, and the Vulgate Latin, a notebook. The word signifies "a little table", such as they used to write not only "upon", but "in"; and was sometimes of brass (t), sometimes of wood, and sometimes of wax (u), on which they wrote with a style or pen, and wrote, saying, his name is John: not that he must be, or shall be, so called; but this is his name, and no other; being what the angel had given him before his conception, and Zacharias now confirms: and they marvelled all; they were astonished, not so much at the new name brought into the family, as at the agreement between Elisabeth and Zacharias in this point, when the latter was both deaf and dumb; they knowing nothing, as yet, of the angel's message to him, (t) Haryocration. Lex. p. 244. (u) Alex. ab Alex. Genial. Dier. l. 2. c. 30.

Verse 64

And his mouth was opened immediately,.... As soon as ever the child was named, and so all things accomplished which the angel had foretold, and his tongue loosed; the impediments of speech were removed, and the use of his tongue and lips was restored unto him: and he spake and praised God; for the safe delivery of his wife; for the birth of his son, the forerunner of Christ; for the conception of the Messiah; for God's gracious regards to his church and people, in these instances; and for the restoration of speech and hearing to himself, of which he had been some time deprived for his unbelief.

Verse 65

And fear came on all that dwelt round about them,.... That is, the fear of God, an awful reverence of the divine majesty; they perceived the hand of God was in these things, and that these were effects of divine power; and which made very serious impressions upon their minds, and they thought, and spoke of them with great solemnity; see Act 2:43. and all these sayings were noised abroad throughout all the hill country of Judea: the several things relating to the appearance of the angel to Zacharias in the temple; his message to him; the striking him deaf and dumb; the conception of Elisabeth, who had been barren; the birth of her son; the unusual name given him; and the more unusual manner in which it was given; and the opening of Zacharias's mouth, and the loosening of his tongue upon this, were reported, and commonly talked of by all people to that part of Judea, where the parents of John dwelt.

Verse 66

And all they that heard them,.... The above things, laid them up in their hearts; treasured them up in their memories, and often thought of them in their minds, what should be the meaning, and what would be the issue of them: saying, what manner of child shall this be? what will he be, or come to? and what is it that he shall do? surely he must be designed in providence to be put into some high station, and some eminent work and service; since so many, and such great things, have gone before, and attended his birth: and the hand of the Lord was with him; which may intend the special care, and peculiar providence of God in preserving his life, giving him health, causing him to grow strong and robust, and in stature of body, and in endowments of mind; and also the communications of grace unto him, and the gracious presence of God with him, so soon as he was capable of enjoying them; as likewise a spirit of prophecy, which is sometimes signified by the hand of the Lord; and the extraordinary gifts of the Spirit, which, in process of time, appeared in him, qualifying him for his high office and work: the hand of the Lord, with the Jews, is the Holy Ghost: thus they interpret Ch1 28:19 "all in writing", this is the "Masora"; "from the hand of the Lord", , "this is the Holy Ghost". (w). (w) T. Hieros. Megilla, fol. 70. 1.

Verse 67

And his father Zacharias was filled with the Holy Ghost,.... With a spirit of prophecy, as his wife Elisabeth had been before, Luk 1:41. and prophesied saying; the following things, relating to the Messiah, his incarnation and redemption by him; to the accomplishing of the covenant, oath, promise and mercy of God to his people; and to his son, the forerunner of Christ; and to his work and office, in the various parts and branches of it, which he should perform. Whence it appears, that the following song is of divine inspiration; and that Zacharias spake it as he was moved by the Holy Ghost, as the prophets of old did.

Verse 68

Blessed be the Lord God of Israel,.... This was a form of blessing of long standing, Psa 72:18 and very likely was in use, more or less, ever since Israel was distinguished from other nations, became a body politic, and were settled in the land of Canaan, in the enjoyment of peculiar privileges, both civil and religious; see other forms before it in Gen 9:26 and now, this was very near being antiquated, and out of date; for upon the birth of Christ, the Son of God manifest in the flesh, the New Testament form of blessing runs, as in Co2 1:3 The reason of its being now made use of might be, because the Messiah, the principal subject of this song, was peculiarly promised unto Israel, was raised up for them, and sent unto them. To bless God, is not to invoke a blessing on him; for there is none greater than he to ask one of; nor does he stand in need of any, being the Creator, who is blessed for ever in himself, and is the fountain of blessedness to his creatures: and therefore, also, cannot signify to confer a blessing on him, but to praise and glorify him, on account of the perfections of his nature, and the works of his hands; and to give thanks unto him for all mercies, spiritual and temporal; and especially for Jesus Christ, his mission, incarnation, and salvation by him, which are the things the God of Israel is blessed for in this song: for he hath visited, and redeemed his people; as he did Israel of old, Exo 3:16 when the Lord looked upon them, and delivered them out of the bondage of Egypt, and which was a type and resemblance of redemption by Christ; and to which reference here seems to be had. The "people" here said to be visited, and redeemed, design all the elect of God, not only among the Jews, but Gentiles also; all those whom God has chosen to be his people, and has in his covenant taken and declared to be such; whom he has given to Christ, as his people and portion; for whose sins he was stricken, and made reconciliation, and whom he saves from their sins. The act of "visiting" them, as previous to redemption, may include God's look of love upon them from everlasting; his choice of them in Christ unto salvation; the appointment and provision of a Saviour for them; the covenant of grace made with them in Christ, the foundation and security of their salvation; and particularly the mission of Christ in human nature, in consequence of the council, covenant, and promise of God: or it designs his incarnation, for he was now actually conceived in the womb of the virgin: so that God had visited, and looked upon his people, and remembered his love and mercy, his covenant and promise to them: and the "redemption" of them, which was now said to be made, or done, because Christ was now sent to do it, and because it was as sure, as if it was done, intends the spiritual and eternal redemption of them by the price of his blood, from the slavery of sin, the bondage of the law, and curse of it, and the captivity of Satan, and a deliverance out of the hands of every enemy; a redemption which reaches both to soul and body, and secures from all condemnation and wrath to come; and includes every blessing in it, as justification, forgiveness of sins, adoption, sanctification, and eternal life; and is a plenteous, full, complete, and everlasting one.

Verse 69

And hath raised up an horn of salvation for us,.... Meaning the Messiah, whom God had now raised up: in the house of his servant David; in David's family, he being now conceived by a virgin of his house; and who, in a little time, would be born in Bethlehem, the city of David. He is called "an horn of salvation", because he is a powerful Saviour. "Horn" denotes power; it being that to a beast, as the arm is to a man, by which it defends itself, and pushes down its enemies; and "salvation" is the work Christ came to effect, and for which he was raised up, and sent: and a Saviour he is, and a mighty one, as appears from his doing and suffering what he has; as bearing all the sins of his people, and making reconciliation for them; obeying all the precepts of the law, and undergoing the penalty of it; being made a curse, and becoming obedient to death, even the death of the cross: as also, from his delivering them from sin, Satan, and the law, which no other could have done; and from his grappling with, conquering, spoiling, and destroying all his, and our enemies. Moreover, the word "horn" signifies regal power, honour, and dignity; see Dan 7:24 and so may not only denote the work of Christ as a Saviour, but his office also as a King, who in the discharge of that is likewise a Saviour; for he not only rules, and governs, but protects, defends, and preserves his, people, by his power; see Sa1 2:10.

Verse 70

As he spake, by the mouth of his holy prophets,.... Which shows not only the veracity and faithfulness of God in his promises, but the early intimations that were given by him concerning the Messiah: for it follows, which have been since world began; or from the beginning of the world; ever since the first hint of the Messiah, as the seed of the woman, that should bruise the serpent's head, was given, he was more or less spoken of. Adam, the first prophet, seems to have respect to him, when he calls his wife Eve, which signifies life; and because she should be the mother of all living. Enoch, the seventh from Adam, prophesied of him, of his second coming, which supposes his first; and Lamech may be thought to have some regard to him, when he named his son Noah, and said what he did concerning him: Christ was spoken of to Abraham, as his seed, in whom all nations of the earth should be blessed; and God spake of him by the patriarch Jacob, under the name of Shiloh, as who should spring from the tribe of Judah, before the sceptre and lawgiver were departed from it. Moses foretold that there should arise a prophet from the midst of his brethren like unto him, to whom the Israelites were to hearken. David, the prophet, often speaks of him, particularly of his death, his resurrection from the dead, his ascension to heaven, and session at God's right hand; and the evangelical prophet Isaiah predicts his birth of a virgin, and testified beforehand of the sufferings of Christ, and the glory that should follow. Micah points out the very place of his birth; and Zechariah describes the manner of his entrance into Jerusalem, as riding on an ass: to say nothing of what Jeremiah, Ezekiel, Daniel, and others, have prophesied of him, It is a common saying of the Jews (x), that "all the prophets, all of them prophesied not, "but of the days of the Messiah." The men, by whom God spoke of the Messiah, of the mission of him, and of raising up this horn of salvation, for his people, were "prophets"; men endued with a spirit of prophecy; "holy", men, who were sanctified by the Holy Ghost, and spake, as they were moved by him; and these all spake as if it were with one "mouth"; they all agree in their accounts concerning Christ, though they lived in different periods of time, from the beginning of the world, (x) T. Bab, Beracot, fol. 34. 2. & Sabbat, fol. 63. 1. Maimon. Hilchot Teshuva, c. 8. sect. 7.

Verse 71

That we should be saved from our enemies,.... This, and the two following verses, either contain and express the sum and substance of what God spake by the prophets; or point out the end or ends of his raising up an horn of salvation, or a Saviour for his people; namely, that they should be saved by him from their enemies: from sin, which wars against the soul, and threatens the destruction of it; from Satan, the avowed and implacable adversary of mankind; from the world, the seed of the serpent, which has always bore an enmity to the seed of the woman; from the law, the killing letter; and from death, the last enemy that is to be destroyed, and from the hand of all that hate us: which is only an illustration of the former sentence, or a repetition of it in other words; and designs the same as before.

Verse 72

To perform the mercy promised to our fathers,.... By "mercy" is meant salvation by Christ, which springs from the mercy of God; the promise of which was an instance of mercy to the Jewish fathers under the Old Testament, and also the performance of it; for they were saved by the grace of our Lord Jesus, even as we: his blood was shed for the remission of sins that were past, and for the redemption of transgressions under the first Testament: and to remember his holy covenant; which was made between him, and his Son from all eternity; and was, at various times, dispensed and manifested to the patriarchs, and eminent saints, as Adam, Noah, Abraham, &c. This is called an "holy" one; not only because it was made by, and between holy persons, and provided for the holiness of the people of God, both here, and hereafter; but because in the article of redemption and salvation by Christ, which is here more particularly regarded, care was taken to secure the glory of God's holiness and justice, as well as to display his grace and mercy. Now raising up, and sending Jesus a Saviour, showed, that God was mindful of this covenant, and therefore sent redemption to his people.

Verse 73

The oath which he swore to our father Abraham. When he swore by himself, because he could swear by no greater, that in blessing he would bless him; that his seed should possess the gates of his enemies, and in it all the nations of the earth should be blessed: all which have been fulfilled in Jesus the Messiah; see Gen 22:16. . Luke 1:74 luk 1:74 luk 1:74 luk 1:74That he would grant unto us,.... What is said in this and the following verse, is the substance of the promised mercy, covenant, and oath: that we being delivered out of the hands of our enemies, as before, in Luk 1:71. might serve him without fear. One principal end of deliverance from spiritual enemies by Christ, is the service of God; and nothing lays a greater obligation on men to serve the Lord, and glorify him, than redemption by Christ; nor is there any thing that makes men more zealous of good works: spiritual and evangelical service, in distinction from the legal service, and worship of God, is here meant; since it is said to be "without fear", which the threatenings and curses of the law filled men with; but being delivered from it, they become free from that spirit of bondage unto fear, it genders to; as being delivered also from sin and Satan, they are without fear of hell and damnation; and from the world, they are without fear of men; and from death, they are without fear of that, through which many under the legal dispensation, were all their lifetime subject to bondage. It is a saying of the Jews (y), that: "greater is he that serves from love, than he that serves from fear. But such sort of service is not of a man's self, or performed by his own power and strength, but is a "grant" from God, and owing to the influence of his Spirit and grace, (y) T. Bab. Sota, fol. 31. 1. Vid. Maimon. Hilch. Teshuva, c. 10, sect. 1, 2.

Verse 75

In holiness and righteousness,...., Not in mere outward rites and legal ceremonies but as the saints serve, from principles of righteousness and true holiness; in which the new man is created, and of which the kingdom of God, or spiritual and internal religion consists; so in acts of piety and devotion towards God, and justice among men, which is the substance of the perfect and acceptable will of God: before him; it is one thing to serve the Lord with an outward appearance of holiness and righteousness before men, and another thing to be righteous before God, and to walk in all his commandments and ordinances, as in his sight: all the days of our life; which denotes the constancy and continuance of this service; it is not for a day or two, or only on festivals and sabbath days, such as were under the Jewish dispensation, but every day we live. In the Vulgate Latin, Syriac, Persic, and Ethiopic versions, and in two copies of Beza's, and two of Stephens's, and in the Alexandrian copy, it is only read, "all our days"; but the Arabic version reads, as the generality of copies, and as we render it.

Verse 76

And thou, child, shalt be called the Prophet of the Highest,.... Here Zacharias turns himself to his son John, though an infant, and incapable of knowing what was said to him; and for the sake of those that were present, describes his office and work; and says, that he should be "called", that is, that he should "be", and be accounted a "prophet": for he was not only a preacher of Christ and his Gospel, but he also foretold the coming of the Messiah; and the vengeance that should fall on the Jewish nation, for their unfruitfulness, impenitence, and unbelief: and the Prophet "of the Highest"; that is, of God; as the Persic version renders it, of the most high God; and by whom is meant, the Lord Jesus Christ, whose prophet, harbinger, and forerunner John was; and so is a proof of Christ being the supreme, or most high God: for thou shalt go before the face of the Lord, to prepare his ways; as the angel had suggested in Luk 1:17 and as was prophesied of him in Isa 11:3. See Gill on Mat 3:3.

Verse 77

To give knowledge of salvation,.... This is still said of John, and belongs to his work and office; though the Syriac and Arabic versions read, "that he may give"; as if it was spoken of the Lord, before whose face John was to go, and whose ways he was to prepare: by "salvation" is meant, not a temporal salvation, or a deliverance from the Roman yoke, the Jews were expecting, for John gave no intimation of any such salvation; but of a spiritual and eternal salvation, and of Christ himself, the author of it; who is often called Salvation, because he was appointed to this business, was fitted for it, and has effected it; and there is salvation in him, and in no other, the "knowledge" of this is not merely, notional and speculative, but experimental, approbative, fiducial, appropriating, sure, and certain; and is more excellent, than any other kind of knowledge whatever: and this is a "gift"; it is not what is attained unto, and acquired by application, diligence, and industry, as other sort of knowledge; but is a gift of God, though in the use of means, and through the ministry of the word: and so John is said to give it ministerially, he being an instrument in the hand of God, whereby souls came to the knowledge of salvation by Christ, and believed in him: it was communicated by God through his ministry, unto his people: meaning not the people of John the Baptist, the Jews, though it was true of God's elect among them; but the people of Christ, and that not all mankind, who are his by creation; but a special people, whom the Father has given him, and he has purchased by his blood; whom he conquers by his grace, and makes a willing people, in the day of his power: to these, and only these, is the knowledge of salvation by Christ given; for none else are appointed to it, and for no other is it wrought out. It follows, by the remission of their sins; the sense of which is, either that salvation is by the forgiveness of sin, and lies in it, that being a principal part of it; see Eph 1:7. Sins are debts; forgiving them is a remitting these debts, a loosing them, or the obligation to payment, which is done freely and fully, for Christ's sake, and through his blood; and herein lies the blessedness and salvation of men; see Rom 4:6. Or else that the knowledge of salvation was conveyed through the ministry of John, not by preaching the works of the law, but the doctrine of remission of sins, by Christ; Mar 1:4 and which is the sum and substance of the Gospel, as it was ordered to be preached by Christ, and was preached by his apostles. The Alexandrian copy reads, "our sins".

Verse 78

Through the tender mercy of our God,.... or "bowels of mercy", to which the forgiveness of sin is owing; the source and spring of pardon, is the free grace and abundant mercy of God; it takes its rise from thence, though it is channelled in the blood and sacrifice of Christ; and which no way derogates from, but rather heightens the riches of God's grace and mercy: for it was mercy that moved God to enter into a covenant with his Son, in which forgiveness of sin is promised; and it was mercy to set forth his Son, in his eternal purposes and decrees; and to send him forth in the fulness of time, to shed his blood for the remission of sins; it was the mercy of God to us, that provided a lamb for a burnt offering, and then accepted of the sacrifice and satisfaction of his Son, in our room and stead, and forgave all our sins, for his sake; and whatever the pardon of our sins cost God and Christ, it is all free grace and mercy to us: it is owing not to the absolute mercy of God, or to the mercy of God as an absolute God, but to the mercy of "our" God; our God in Christ, our covenant God and Father, whose bowels yearned towards us, and whose pity is that of a tender parent: whereby the day spring from on high hath visited us: the word here used, and is translated "the day spring", is the same which the Septuagint use, in Jer 23:5 where the Messiah is spoken of, under the name of the "branch": and undoubtedly the Messiah Jesus, is intended here, who is the man, that branch, that has grown up out of his place; not from below, but from above; and who is the phosphorus, or bringer of light, that bright and morning star, that sun of righteousness, who has light in himself, and communicates light to others; even light natural, spiritual, and eternal; and with his rays and beams of light, life, and love, refreshes, exhilarates, and warms, the hearts of his people: and by the "visit" he has made in our "horizon", is meant his assumption of human nature; which, like a friendly visit, proceeded from pure love to the children of God; and was a drawing near unto them, for it was a taking on him their nature, in which he represented their persons; and was done through much difficulty and great condescension, since he was in the form of God, and thought it no robbery to be equal with him; and his stay on earth in this nature, was but for a little while; so that on all accounts, it may be truly called a "visit": and which, as the remission of sin is wholly owing to the tender mercy of our God, who put him upon it, called him to it, sent him forth made of a woman, and in the likeness of sinful flesh, to obtain eternal redemption, in which mercy and truth met together: the end and design of this visit, are signified in the next verse; for the following words belong to the day spring from on high, and not to John the Prophet of the Highest.

Verse 79

To give light to them that sit in darkness,.... God's elect among the Jews, who were not only in a state of unregeneracy, which is a state of darkness, ignorance, and unbelief; but in the darkness of the legal dispensation, and at this time under more than ordinary darkness and ignorance; having lost the knowledge of the righteousness of God, and of the spirituality of his law, the true sense of the Scriptures, and right notions of the Messiah; being led by blind guides, the Scribes and Pharisees, and, were as it were also, in the shadow of death; in a state seemingly irrecoverable, when Christ, the great light arose, and shone upon them; and communicated spiritual light, life, and heat unto them; see Isa 9:2 compared with Mat 4:13 though Christ is also a light, to lighten his chosen ones among the Gentiles, Luk 2:32 but the Jews seem chiefly to be intended here: to guide our feet into the way of peace; which we knew not: not that he came to teach us how to make our peace with God, but to make peace for us, by the blood of his cross; and so by his Spirit and word, lead us into the true way of enjoying spiritual peace here, and eternal peace hereafter.

Verse 80

And the child grew, and waxed strong in spirit,.... That is, John, the son of Zacharias and Elisabeth, grew in stature of body, and increased in wisdom and knowledge, and fortitude in his soul: and was in the deserts; or "desert", as the Syriac, Persic, and Ethiopic versions read; not in the wilderness of Judea, where he came preaching, but either of Ziph or Maon, which were near to Hebron; see Sa1 23:14 he was not brought up in the schools of the prophets, nor in the academies of the Jews, or at the feet of any of their Rabbins and doctors; that it might appear he was not taught and sent of men, but of God: nor did he dwell in any of the cities, or larger towns, but in deserts; partly that he might be fitted for that gravity and austerity of life, he was to appear in; and that it might be clear he had no knowledge of, nor correspondence with Jesus, whose forerunner he was, and of whom he was to bear testimony, till such time he did it; and in this solitude he remained, till the day of his showing unto Israel; either till the time came that he was to appear before, and be examined by the sanhedrim, that judged of persons fitness and qualifications for the priesthood, in order to be admitted to it; which should have been when he was thirty years of age, but that he was designed for other service; or rather therefore till he appeared in his prophetic office, and showed himself to the people of Israel; to whom he came preaching the doctrine of repentance and remission of sins, administering the ordinance of baptism, giving notice of the near approach of the Messiah, and pointing him out unto the people. Next: Luke Chapter 2

Introduction

The narrative which this evangelist gives us (or rather God by him) of the life of Christ begins earlier than either Matthew or Mark. We have reason to thank God for them all, as we have for all the gifts and graces of Christ's ministers, which in one make up what is wanting in the other, while all put together make a harmony. In this chapter we have, I. Luke's preface to his gospel, or his epistle dedicatory to his friend Theophilus (Luk 1:1-4). II. The prophecy and history of the conception of John Baptist, who was Christ's forerunner (v. 5-25). The annunciation of the virgin Mary, or the notice given to her that she should be the mother of the Messiah (Luk 1:26-38). IV. The interview between Mary the mother of Jesus and Elisabeth the mother of John, when they were both with child of those pregnant births, and the prophecies they both uttered upon that occasion (v. 39-56). V. The birth and circumcision of John Baptist, six months before the birth of Christ (Luk 1:57-66). VI. Zacharias's song of praise, in thankfulness for the birth of John, and in prospect of the birth of Jesus (Luk 1:67-79). VII. A short account of John Baptist's infancy (Luk 1:80). And these do more than give us an entertaining narrative; they will lead us into the understanding of the mystery of godliness, God manifest in the flesh.

Verse 1

Complimental prefaces and dedications, the language of flattery and the food and fuel of pride, are justly condemned by the wise and good; but it doth not therefore follow, that such as are useful and instructive are to be run down; such is this, in which St. Luke dedicates his gospel to his friend Theophilus, not as to his patron, though he was a man of honour, to protect it, but as to his pupil, to learn it, and hold it fast. It is not certain who this Theophilus was; the name signifies a friend of God; some think that it does not mean any particular person, but every one that is a lover of God; Dr. Hammond quotes some of the ancients understanding it so: and then it teaches us, that those who are truly lovers of God, will heartily welcome the gospel of Christ, the design and tendency of which are, to bring us to God. But it is rather to be understood of some particular person, probably a magistrate; because Luke gives him here the same title of respect which St. Paul gave to Festus the governor, kratiste (Act 26:25), which we there translate most noble Festus, and here most excellent Theophilus. Note, Religion does not destroy civility and good manners, but teaches us, according to the usages of our country, to give honour to them to whom honour is due. Now observe here, I. Why St. Luke wrote this gospel. It is certain that he was moved by the Holy Ghost, not only to the writing, but in the writing of it; but in both he was moved as a reasonable creature, and not as a mere machine; and he was made to consider, 1. That the things he wrote of were things that were most surely believed among all Christians, and therefore things which they ought to be instructed in, that they may know what they believe, and things which ought to be transmitted to posterity (who are as much concerned in them as we are); and, in order to that, to be committed to writing, which is the surest way of conveyance to the ages to come. He will not write about things of doubtful disputation, things about which Christians may safely differ from one another and hesitate within themselves; but the things which are, and ought to be, most surely believed, pragmata peplērophorēmena - the things which were performed (so some), which Christ and his apostles did, and did with such circumstances as gave a full assurance that they were really done, so that they have gained an established lasting credit. Note, Though it is not the foundation of our faith, yet it is a support to it, that the articles of our creed are things that have been long most surely believed. The doctrine of Christ is what thousands of the wisest and best of men have ventured their souls upon with the greatest assurance and satisfaction. 2. That it was requisite there should be a declaration made in order of those things; that the history of the life of Christ should be methodized, and committed to writing, for the greater certainty of the conveyance. When things are put in order, we know the better where to find them for our own use, and how to keep them for the benefit of others. 3. That there were many who had undertaken to publish narratives of the life of Christ, many well-meaning people, who designed well, and did well, and what they published had done good, though not done by divine inspiration, nor so well done as might be, nor intended for perpetuity. Note, (1.) The labours of others in the gospel of Christ, if faithful and honest, we ought to commend and encourage, and not to despise, though chargeable with many deficiencies. (2.) Others' services to Christ must not be reckoned to supersede ours, but rather to quicken them. 4. That the truth of the things he had to write was confirmed by the concurring testimony of those who were competent and unexceptionable witnesses of them; what had been published in writing already, and what he was now about to publish, agreed with that which had been delivered by word of mouth, over and over, by those who from the beginning were eye-witnesses and ministers of the word, Luk 1:2. Note, (1.) The apostles were ministers of the word of Christ, who is the Word (so some understand it), or of the doctrine of Christ; they, having received it themselves, ministered it to others, Jo1 1:1. They had not a gospel to make as masters, but a gospel to preach as ministers. (2.) The ministers of the word were eye-witnesses of the things which they preached, and, which is also included, ear-witnesses. They did themselves hear the doctrine of Christ, and see his miracles, and had them not by report, at second hand; and therefore they could not but speak, with the greatest assurance, the things which they had seen and heard, Act 4:20. (3.) They were so from the beginning of Christ's ministry, Luk 1:2. He had his disciples with him when he wrought his first miracle, Joh 2:11. They companied with him all the time he went in and out among them (Act 1:21), so that they not only heard and saw all that which was sufficient to confirm their faith, but, if there had been any thing to shock it, they had opportunity to discover it. (4.) The written gospel, which we have to this day, exactly agrees with the gospel which was preached in the first days of the church. (5.) That he himself had a perfect understanding of the things he wrote of, from the first, Luk 1:3. Some think that here is a tacit reflection upon those who had written before him, that they had not a perfect understanding of what they wrote, and therefore, Here am I, send me ( - facit indignatio versum - my wrath impels my pen); or rather, without reflecting on them, he asserts his own ability for this undertaking: "It seemed good to me, having attained to the exact knowledge of all things, anōthen - from above;" so I think it should be rendered; for if he meant the same with from the beginning (Luk 1:2), as our translation intimates, he would have used the same word. [1.] He had diligently searched into these things, had followed after them (so the word is), as the Old Testament prophets are said to have enquired and searched diligently, Pe1 1:10. He had not taken things so easily and superficially as others who had written before him, but made it his business to inform himself concerning particulars. [2.] He had received his intelligence, not only by tradition, as others had done, but by revelation, confirming that tradition, and securing him from any error or mistake in the recording of it. He sought it from above (so the word intimates), and from thence he had it; thus, like Elihu, he fetched his knowledge from afar. He wrote his history as Moses wrote his, of things reported by tradition, but ratified by inspiration. [3.] He could therefore say that he had a perfect understanding of these things. He knew them, akribōs - accurately, exactly. "Now, having received this from above, it seemed good to me to communicate it;" for such a talent as this ought not to be buried. II. Observe why he sent it to Theophilus: "I wrote unto thee these things in order, not that thou mayest give reputation to the work, but that thou mayest be edified by it (Luk 1:4); that thou mayest know the certainty of those things wherein thou has been instructed." 1. It is implied, that he had been instructed in these things either before his baptism, or since, or both, according to the rule, Mat 28:19, Mat 28:20. Probably, Luke had baptized him, and knew how well instructed he was; peri hōn katēchēthēs - concerning which thou hast been catechized; so the word is; the most knowing Christians began with being catechized. Theophilus was a person of quality, perhaps of noble birth; and so much the more pains should be taken with such when they are young, to teach them the principles of the oracles of God, that they may be fortified against temptations, and furnished for the opportunities, of a high condition in the world. 2. It was intended that he should know the certainty of those things, should understand them more clearly and believe more firmly. There is a certainty in the gospel of Christ, there is that therein which we may build upon; and those who have been well instructed in the things of God when they were young should afterwards give diligence to know the certainty of those things, to know not only what we believe, but why we believe it, that we may be able to give a reason of the hope that is in us.

Verse 5

The two preceding evangelists had agreed to begin the gospel with the baptism of John and his ministry, which commenced about six months before our Saviour's public ministry (and now, things being near a crisis, six months was a deal of time, which before was but a little), and therefore this evangelist, designing to give a more particular account than had been given of our Saviour's conception and birth, determines to do so of John Baptist, who in both was his harbinger and forerunner, the morning-star to the Sun of righteousness. The evangelist determines thus, not only because it is commonly reckoned a satisfaction and entertainment to know something of the original extraction and early days of those who afterwards prove great men, but because in the beginning of these there were many things miraculous, and presages of what they afterwards proved. In these verses our inspired historian begins as early as the conception of John Baptist. Now observe here, I. The account given of his parents (Luk 1:5): They lived in the days of Herod the king, who was a foreigner, and a deputy for the Romans, who had lately made Judea a province of the empire. This is taken notice of to show that the sceptre was quite departed from Judah, and therefore that now was the time for Shiloh to come, according to Jacob's prophecy, Gen 49:10. The family of David was now sunk, when it was to rise, and flourish again, in the Messiah. Note, None ought to despair of the reviving and flourishing of religion, even when civil liberties are lost. Israel enslaved, yet then comes the glory of Israel. Now the father of John Baptist was a priest, a son of Aaron; his name Zacharias. No families in the world were ever so honoured of God as those of Aaron and David; with one was made the covenant of priesthood, with the other that of royalty; they had both forfeited their honour, yet the gospel again puts honour upon both in their latter days, on that of Aaron in John Baptist, on that of David in Christ, and then they were both extinguished and lost. Christ was of David's house, his forerunner of Aaron's; for his priestly agency and influence opened the way to his kingly authority and dignity. This Zacharias was of the course of Abia. When in David's time the family of Aaron was multiplied, he divided them into twenty-four courses, for the more regular performances of their office, that it might never be either neglected for want of hands or engrossed by a few. The eighth of those was that of Abia (Ch1 24:10), who was descended from Eleazar, Aaron's eldest son; but Dr. Lightfoot suggests that many of the families of the priests were lost in the captivity, so that after their return they took in those of other families, retaining the names of the heads of the respective courses. The wife of this Zacharias was of the daughters of Aaron too, and her name was Elisabeth, the very same name with Elisheba the wife of Aaron, Exo 6:23. The priests (Josephus saith) was very careful to marry within their own family, that they might maintain the dignity of the priesthood and keep it without mixture. Now that which is observed concerning Zacharias and Elisabeth is, 1. That they were a very religious couple (Luk 1:6): They were both righteous before God; they were so in his sight whose judgment, we are sure, is according to truth; they were sincerely and really so. They are righteous indeed that are so before God, as Noah in his generation, Gen 7:1. They approved themselves to him, and he was graciously pleased to accept them. It is a happy thing when those who are joined to each other in marriage are both joined to the Lord; and it is especially requisite that the priests, the Lord's ministers, should with their yoke-fellows be righteous before God, that they may be examples to the flock, and rejoice their hearts. They walked in all the commandments and ordinances of the Lord, blameless. (1.) Their being righteous before God was evidenced by the course and tenour of their conversations; they showed it, not by their talk, but by their works; by the way they walked in and the rule they walked by. (2.) They were of a piece with themselves; for their devotions and their conversations agreed. They walked not only in the ordinances of the Lord, which related to divine worship, but in the commandments of the Lord, which have reference to all the instances of a good conversation, and must be regarded. (3.) They were universal in their obedience; not that they never did in any thing come short of their duty, but it was their constant care and endeavor to come up to it. (4.) Herein, though they were not sinless, yet they were blameless; nobody could charge them with any open scandalous sin; they lived honestly and inoffensively, as ministers and their families are in a special manner concerned to do, that the ministry be not blamed in their blame. 2. That they had been long childless, Luk 1:7. Children are a heritage of the Lord. But there are many of his heirs in a married state, that yet are denied this heritage; they are valuable desirable blessings; yet many there are, who are righteous before God, and, if they had children, would bring them up in his fear, who yet are not thus blessed, while the men of this world are full of children (Psa 17:14), and send forth their little ones like a flock, Job 21:11. Elisabeth was barren, and they began to despair of ever having children, for they were both now well stricken in years, when the women that have been most fruitful leave off bearing. Many eminent persons were born of mothers that had been long childless, as Isaac, Jacob, Joseph, Samson, Samuel, and so here John Baptist, to make their birth the more remarkable and the blessing of it the more valuable to their parents, and to show that when God keeps his people long waiting for mercy he sometimes is pleased to recompense them for their patience by doubling the worth of it when it comes. II. The appearing of an angel to his father Zacharias, as he was ministering in the temple, Luk 1:8-11. Zechariah the prophet was the last of the Old Testament that was conversant with angels, and Zacharias the priest the first in the New Testament. Observe, 1. How Zacharias was employed in the service of God (Luk 1:8): He executed the priest's office, before God, in the order of his course; it was his week of waiting, and he was upon duty. Though his family was not built up, or made to grow, yet he made conscience of doing the work of his own place and day. Though we have not desired mercies, yet we must keep close to enjoined services; and, in our diligent and constant attendance on them, we may hope that mercy and comfort will come at last. Now it fell to Zacharias's lot to burn incense morning and evening for that week of his waiting, as other services fell to other priests by lot likewise. The services were directed by lot, that some might not decline them and others engross them, and that, the disposal of the lot being from the Lord, they might have the satisfaction of a divine call to the work. This was not the high priest burning incense on the day of atonement, as some have fondly imagined, who have thought by that to find out the time of our Saviour's birth; but it is plain that it was the burning of the daily incense at the altar of incense (Luk 1:11), which was in the temple (Luk 1:9), not in the most holy place, into which the high priest entered. The Jews say that one and the same priest burned not incense twice in all his days (there were such a multitude of them), at least never more than one week. It is very probable that this was upon the sabbath day, because there was a multitude of people attending (Luk 1:10), which ordinarily was not on a week day; and thus God usually puts honour upon his own day. And then if Dr. Lightfoot reckon, with the help of the Jewish calender, that this course of Abia fell on the seventeenth day of the third month, the month Sivan, answering to part of May and part of June, it is worth observing that the portions of the law and the prophets which were read this day in synagogues were very agreeable to that which was doing in the temple; namely, the law of the Nazarites (Num. 6), and the conception of Samson, Jdg. 13. While Zacharias was burning incense in the temple, the whole multitude of the people were praying without, Luk 1:10. Dr. Lightfoot says that there were constantly in the temple, at the hour of prayer, the priests of the course that then served, and, if it were the sabbath day, those of that course also that had been in waiting the week before, and the Levites that served under the priests, and the men of the station, as the Rabbin call them, who were the representatives of the people, in putting their hands upon the head of the sacrifices, and many besides, who, moved by devotion, left their employments, for that time, to be present at the service of God; and those would make up a great multitude, especially on sabbaths and feast-days: now these all addressed themselves to their devotions (in mental prayer, for their voice was not heard), when by the tinkling of a bell they had notice that the priest was gone in to burn incense. Now observe here, (1.) That the true Israel of God always were a praying people; and prayer is the great and principal piece of service by which we give honour to God, fetch in favours from him, and keep up our communion with him. (2.) That then, when ritual and ceremonial appointments were in full force, as this of burning incense, yet moral and spiritual duties were required to go along with them, and were principally looked at. David knew that when he was at a distance from the altar his prayer might be heard without incense, for it might be directed before God as incense, Psa 141:2. But, when he was compassing the altar, the incense could not be accepted without prayer, any more than the shell without the kernel. (3.) That is not enough for us to be where God is worshipped, if our hearts do not join in the worship, and go along with the minister, in all the parts of it. If he burn the incense ever so well, in the most pertinent, judicious, lively prayer, if we be not at the same time praying in concurrence with him, what will it avail us? (4.) All the prayers we offer up to God here in his courts are acceptable and successful only in virtue of the incense of Christ's intercession in the temple of God above. To this usage in the temple-service there seems to be an allusion (Rev 8:1, Rev 8:3, Rev 8:4), where we find that there was silence in heaven, as there was in the temple, for half an hour, while the people were silently lifting up their hearts to God in prayer; and that there was an angel, the angel of the covenant, who offered up much incense with the prayers of all saints before the throne. We cannot expect an interest in Christ's intercession if we do not pray, and pray with our spirits, and continue instant in prayer. Nor can we expect that the best of our prayers should gain acceptance, and bring in an answer of peace, but through the mediation of Christ, who ever lives, making intercession. 2. How, when he was thus employed, he was honoured with a messenger, a special messenger sent from heaven to him (Luk 1:11): There appeared unto him an angel of the Lord. Some observe, that we never read of an angel appearing in the temple, with a message from God, but only this one to Zacharias, because there God had other ways of making known his mind, as the Urim and Thummim, and by a still small voice from between the cherubim; but the ark and the oracle were wanting in the second temple, and therefore, when an express was to be sent to a priest in the temple, an angel was to be employed in it, and thereby the gospel was to be introduced, for that, as the law, was given at first very much by the ministry of angels, the appearance of which we often read of in the Gospels and the Acts, though the design both of the law and of the gospel, when brought to perfection, was to settle another way of correspondence, more spiritual, between God and man. This angel stood on the right side of the altar of incense, the north side of it, saith Dr. Lightfoot, on Zacharias's right hand; compare this with Zac 3:1, where Satan stands at the right hand of Joshua the priest, to resist him; but Zacharias had a good angel standing at his right hand, to encourage him. Some think that this angel appeared coming out of the most holy place, which led him to stand at the right side of the altar. 3. What impression this made upon Zacharias (Luk 1:12): When Zacharias saw him, it was a surprise upon him, even to a degree of terror, for he was troubled, and fear fell upon him, Luk 1:12. Though he was righteous before God, and blameless in his conversation, yet he could not be without some apprehensions at the sight of one whose visage and surrounding lustre bespoke him more than human. Ever since man sinned, his mind has been unable to bear the glory of such revelations and his conscience afraid of evil tidings brought by them; even Daniel himself could not bear it, Dan 10:8. And for this reason God chooses to speak to us by men like ourselves, whose terror shall not make us afraid. III. The message which the angel had to deliver to him, Luk 1:13. He began his message, as angels generally did, with, Fear not. Perhaps it had never been Zacharias's lot to burn incense before; and, being a very serious conscientious man, we may suppose him full of care to do it well, and perhaps when he saw the angel he was afraid lest he came to rebuke him for some mistake or miscarriage; "No," saith the angel, "fear not; I have no ill tidings to bring thee from heaven. Fear not, but compose thyself, that thou mayest with a sedate and even spirit receive the message I have to deliver thee." Let us see what that is. 1. The prayers he has often made shall now receive an answer of peace: Fear not, Zacharias, for thy prayer is heard. (1.) If he means his particular prayer for a son to build up his family, it must be the prayers he had formerly made for that mercy, when he was likely to have children; but we may suppose, now that he and his wife were both well stricken in years, as they had done expecting it, so they had done praying for it: like Moses, it sufficeth them, and they speak no more to God of that matter, Deu 3:26. But God will now, in giving this mercy, look a great way back to the prayers that he had made long since for and with his wife, as Isaac for and with his, Gen 25:21. Note, Prayers of faith are filed in heaven, and are not forgotten, though the thing prayed for is not presently given in. Prayers made when we were young and coming into the world may be answered when we are old and going out of the world. But, (2.) If he means the prayers he was now making, and offering up with his incense, we may suppose that those were according to the duty of his place, for the Israel of God and their welfare, and the performance of the promises made to them concerning the Messiah and the coming of his kingdom: "This prayer of thine is now heard: for thy wife shall shortly conceive him that is to be the Messiah's forerunner." Some of the Jewish writers themselves say that the priest, when he burnt incense, prayed for the salvation of the whole world; and now that prayer shall be heard. Or, (3.) In general, "The prayers thou now makest, and all thy prayers, are accepted of God, and come up for a memorial before him" (as the angel said to Cornelius, when he visited him at prayer, Act 10:30, Act 10:31); "and this shall be the sign that thou are accepted of God, Elisabeth shall bear thee a son." Note, it is very comfortable to praying people to know that their prayers are heard; and those mercies are doubly sweet that are given in answer to prayer. 2. He shall have a son in his old age, by Elisabeth his wife, who had been long barren, that by his birth, which was next to miraculous, people might be prepared to receive and believe a virgin's bringing forth of a son, which was perfectly miraculous. He is directed what name to give his son: Call him John, in Hebrew Johanan, a name we often meet in the Old Testament: it signifies gracious. The priests must beseech God that he will be gracious (Mal 1:9), and must so bless the people, Num 6:25. Zacharias was now praying thus, and the angel tells him that his prayer is heard, and he shall have a son, whom, in token of an answer to his prayer, he shall call Gracious, or, The Lord will be gracious, Isa 30:18, Isa 30:19. 3. This son shall be the joy of his family and of all his relations, Luk 1:14. He shall be another Isaac, thy laughter; and some think that is partly intended in his name, John. He shall be a welcome child. Thou for thy part shall have joy and gladness. Note, Mercies that have been long waited for, when they come at last, are the more acceptable. "He shall be such a son as thou shalt have reason to rejoice in; many parents, if they could foresee what their children will prove, instead of rejoicing at their birth, would wish they had never been; but I will tell thee what thy son will be, and then thou wilt not need to rejoice with trembling at his birth, as the best must do, but mayest rejoice with triumph at it." Nay, and many shall rejoice at his birth; all the relations of the family will rejoice in it, and all its well-wishers, because it is for the honour and comfort of the family, Luk 1:58. All good people will rejoice that such a religious couple as Zacharias and Elisabeth have a son, because they will give him a good education, such as, it may be hoped, will make him a public blessing to his generation. Yea, and perhaps many shall rejoice by an unaccountable instinct, as a presage of the joyous days the gospel will introduce. 4. This son shall be a distinguished favourite of Heaven, and a distinguished blessing to the earth. The honour of having a son is nothing to the honour of having such a son. (1.) He shall be great in the sight of the Lord; those are great indeed that are so in God's sight, not those that are so in the eye of a vain and carnal world. God will set him before his face continually, will employ him in his work and send him on his errands; and that shall make him truly great and honourable. He shall be a prophet, yea more than a prophet, and upon that account as great as any that every were born of women, Mat 11:11. He shall live very much retired from the world, out of men's sight, and, when he makes a public appearance, it will be very mean; but he shall be much, he shall be great, in the sight of the Lord. (2.) He shall be a Nazarite, set apart to God from every thing that is polluting; in token of this, according to the law of Nazariteship, he shall drink neither wine nor strong drink, - or, rather, neither old wine nor new; for most think that the word here translated strong drink signifies some sort of wine, perhaps those that we call made wines, or any thing that is intoxicating. He shall be, as Samson was by the divine precept (Jdg 13:7), and Samuel by his mother's vow (Sa1 1:11), a Nazarite for life. It is spoken of as a great instance of God's favour to his people that he raised up of their sons for prophets, and their young men for Nazarites (Amo 2:11), as if those that were designed for prophets were trained up under the discipline of the Nazarites; Samuel and John Baptist were; which intimates that those that would be eminent servants of God, and employed in eminent services, must learn to live a life of self-denial and mortification, must be dead to the pleasures of sense, and keep their minds from every thing that is darkening and disturbing to them. (3.) He shall be abundantly fitted and qualified for those great and eminent services to which in due time he shall be called: He shall be filled with the Holy Ghost, even from his mother's womb, and as soon as it is possible he shall appear to have been so. Observe, [1.] Those that would be filled with the Holy Ghost must be sober and temperate, and very moderate in the use of wine and strong drink; for that is it that fits him for this. Be not drunk with wine, but be filled with the Spirit, with which that is not consistent, Eph 5:18. [2.] It is possible that infants may be wrought upon by the Holy Ghost, even from their mother's womb; for John Baptist even then was filled with the Holy Ghost, who took possession of his heart betimes; and an early specimen was given of it, when he leaped in his mother's womb for joy, at the approach of the Saviour; and afterwards it appeared very early that he was sanctified. God had promised to pour out his Spirit upon the seed of believers (Isa 44:3), and their first springing up in a dedication of themselves betimes to God is the fruit of it, Isa 44:4, Isa 44:5. Who then can forbid water, that they should not be baptized who for aught we know (and we can say no more of the adult, witness Simon Magus) have received the Holy Ghost as well as we, and have the seeds of grace sown in their hearts? Act 10:47. (4.) He shall be instrumental for the conversion of many souls to God, and the preparing of them to receive and entertain the gospel of Christ, Luk 1:16, Luk 1:17. [1.] He shall be sent to the children of Israel, to the nation of the Jews, to whom the Messiah also was first sent, and not to the Gentiles; to the whole nation, and not the family of the priests only, with which, though he was himself of that family, we do not find he had any particular intimacy or influence. [2.] He shall go before the Lord their God, that is, before the Messiah, whom they must expect to be, not their king, in the sense wherein they commonly take it, a temporal prince to their nation, but their Lord and their God, to rule and defend, and serve them in a spiritual way by his influence on their hearts. Thomas knew this, when he said to Christ, My Lord and my God, better than Nathanael did, when he said, Rabbi, thou are the king of Israel. John shall go before him, a little before him, to give notice of his approach, and to prepare people to receive him. [3.] He shall go in the spirit and power of Elias. That is, First, He shall be such a man as Elias was, and do such work as Elias did, - shall, like him, preach the necessity of repentance and reformation to a very corrupt and degenerate age, - shall, like him, be bold and zealous in reproving sin and witnessing against it even in the greatest, and be hated and persecuted for it by a Herod and his Herodias, as Elijah was by an Ahab and his Jezebel. He shall be carried on in his work, as Elijah was, by a divine spirit and power, which shall crown his ministry with wonderful success. As Elias went before the writing prophets of the Old Testament, and did as it were usher in that signal period of the Old Testament dispensation by a little writing of his own (Ch2 21:12), so John Baptist went before Christ and his apostles, and introduced the gospel dispensation by preaching the substance of the gospel doctrine and duty, Repent, with an eye to the kingdom of heaven. Secondly, He shall be that very person who was prophesied of by Malachi under the name of Elijah (Mal 4:5), who should be sent before the coming of the day of the Lord. Behold, I send you a prophet, even Elias, not Elias the Tishbite (as the Septuagint has corruptly read it, to favour the Jews' traditions), but a prophet in the spirit and power of Elias, as the angel here expounds it. [4.] He shall turn many of the children of Israel to the Lord their God, shall incline their hearts to receive the Messiah, and bid him welcome, by awakening them to a sense of sin and a desire of righteousness. Whatever has a tendency to turn us from iniquity, as John's preaching and baptism had, will turn us to Christ as our Lord and our God; for those who through grace are wrought upon to shake off the yoke of sin, that is, the dominion of the world and the flesh, will soon be persuaded to take upon them the yoke of the Lord Jesus. [5.] Hereby he shall turn the hearts of the fathers to the children, that is, of the Jews to the Gentiles; shall help to conquer the rooted prejudices which the Jews have against the Gentiles, which was done by the gospel, as far as it prevailed, and was begun to be done by John Baptist, who came for a witness, that all through him might believe, who baptized and taught Roman soldiers as well as Jewish Pharisees, and who cured the pride and confidence of those Jews who gloried in their having Abraham to their father, and told them that God would out of stones raise up children unto Abraham (Mat 3:9), which would tend to cure their enmity to the Gentiles. Dr. Lightfoot observes, It is the constant usage of the prophets to speak of the church of the Gentiles as children to the Jewish church, Isa 54:5, Isa 54:6, Isa 54:13; Isa 60:4, Isa 60:9; Isa 62:5; Isa 66:12. When the Jews that embraced the faith of Christ were brought to join in communion with the Gentiles that did so too, then the heart of the fathers was turned to the children. And he shall turn the disobedient to the wisdom of the just, that is, he shall introduce the gospel, by which the Gentiles, who are now disobedient, shall be turned, no so much to their fathers the Jews, but to the faith of Christ, here called the wisdom of the just, in communion with the believing Jews; or thus, He shall turn the hearts of the fathers with the children, that is, the hearts of old and young, shall be instrumental to bring some of every age to be religious, to work a great reformation in the Jewish nation, to bring them off from a ritual traditional religion which that had rested in, and to bring them up to substantial serious godliness: and the effect of this will be, that enmities will be slain and discord made to cease; and they are at variance, being united in his baptism, will be better reconciled one to another. This agrees with the account Josephus gives of John Baptist, Antiq. 18.117-118. "That he was a good man, and taught the Jews the exercise of virtue, in piety towards God, and righteous towards one another, and that they should convene and knit together in baptism." And he saith, "The people flocked after him, and were exceedingly delighted in his doctrine." Thus he turned the hearts of fathers and children to God and to one another, by turning the disobedient to the wisdom of the just. Observe, First, True religion is the wisdom of just men, in distinction from the wisdom of the world. It is both our wisdom and our duty to be religious; there is both equity and prudence in it. Secondly, It is not possible but that those who have been unbelieving and disobedient may be turned to the wisdom of the just; divine grace can conquer the greatest ignorance and prejudice. Thirdly, The great design of the gospel is to bring people home to God, and to bring them nearer to one another; and on this errand John Baptist is sent. In the mention that is twice made of his turning people, there seems to be an allusion to the name of the Tishbite, which is given to Elijah, which, some think, does not denote the country or city he was of, but has an appellative signification, and therefore the render it Elijah the converter, one that was much employed, and very successful, in conversion-work. The Elias of the New Testament is therefore said to turn or convert many to the Lord their God. [6.] Hereby he shall make ready a people prepared for the Lord, shall dispose the minds of people to receive the doctrine of Christ, that thereby they may be prepared for the comforts of his coming. Note, First, All that are to be devoted to the Lord, and made happy in him, must first be prepared and made ready for him. We must be prepared by grace in this world for the glory in the other, by the terrors of the law for the comforts of the gospel, by the spirit of bondage for the Spirit of adoption. Secondly, Nothing has a more direct tendency to prepare people for Christ than the doctrine of repentance received and submitted to. When sin is thereby made grievous, Christ will become very precious. IV. Zacharias's unbelief of the angel's prediction, and the rebuke he was laid under for that unbelief. He heard all that the angel had to say, and should have bowed his head, and worshipped the Lord, saying, Be it unto thy servant according to the word which thou hast spoken; but it was not so. We are here told, 1. What his unbelief spoke, Luk 1:18. He said to the angel, Whereby shall I know this? This was not a humble petition for the confirming of his faith, but a peevish objection against what was said to him as altogether incredible; as if he should say, "I can never be made to believe this." He could not but perceive that it was an angel that spoke to him; the message delivered, having reference to the Old Testament prophecies, carried much of its own evidence along with it. There are many instances in the Old Testament of those that had children when they were old, yet he cannot believe that he shall have this child of promise: "For I am an old man, and my wife hath not only been all her days barren, but is now well stricken in years, and not likely ever to have children." Therefore he must have a sign given him, or he will not believe. Though the appearance of an angel, which had long been disused in the church, was sign enough, - though he had this notice given him in the temple, the place of God's oracles, where he had reason to think no evil angel would be permitted to come, - though it was given him when he was praying, and burning incense, - and though a firm belief of that great principle of religion that God has an almighty power, and with him nothing is impossible, which we ought not only to know, but to teach others, was enough to silence all objections, - yet, considering his own body and his wife's too much, unlike a son of Abraham, he staggered at the promise, Rom 4:19, Rom 4:20. 2. How his unbelief was silenced, and he silenced for it. (1.) The angel stops his mouth, by asserting his authority. Doth he ask, Whereby shall I know this? Let him know it by this, I am Gabriel, Luk 1:19. He puts his name to his prophecy, doth as it were sign it with his own hand, teste meipso - take my word for it. Angels have sometimes refused to tell their names, as to Manoah and his wife; but his angel readily saith, I am Gabriel, which signifies the power of God, or the mighty one of God, intimating that the God who bade him say this was able to make it good. He also makes himself known by this name to put him in mind of the notices of the Messiah's coming sent to Daniel by the man Gabriel, Dan 8:16; Dan 9:21. "I am the same that was sent then, and am sent now in pursuance of the same intention." He is Gabriel, who stands in the presence of God, an immediate attendant upon the throne of God. The prime ministers of state in the Persian court are described by this, that they saw the king's face, Est 1:14. "Though I am now talking with thee here, yet I stand in the presence of God. I know his eye is upon me, and I dare not say any more than I have warrant to say. But I declare I am sent to speak to thee, sent on purpose to show thee these glad tidings, which, being so well worthy of all acceptation, thou oughtest to have received cheerfully." (2.) The angel stops his mouth indeed, by exerting his power: "That thou mayest object no more, behold thou shalt be dumb, Luk 1:20. If thou wilt have a sign for the support of thy faith, it shall be such a one as shall be also the punishment of thine unbelief; thou shalt not be able to speak till the day that these things shall be performed," Luk 1:20. Thou shalt be both dumb and deaf; the same word signifies both, and it is plain that he lost his hearing as well as his speech, for his friends made signs to him (Luk 1:62), as well as he to them, Luk 1:22. Now, in striking him dumb, [1.] God dealt justly with him, because he had objected against God's word. Hence we may take occasion to admire the patience of God and his forbearance toward us, that we, who have often spoken to his dishonour, have not been struck dumb, as Zacharias was, and as we had been if God had dealt with us according to our sins. [2.] God dealt kindly with him, and very tenderly and graciously. For, First, Thus he prevented his speaking any more such distrustful unbelieving words. If he has thought evil, and will not himself lay his hands upon his mouth, nor keep it as with a bridle, God will. It is better not to speak at all than to speak wickedly. Secondly, Thus he confirmed his faith; and, by his being disabled to speak, he is enabled to think the better. If by the rebukes we are under for our sin we be brought to give more credit to the word of G

Verse 26

We have here notice given us of all that it was fit we should know concerning the incarnation and conception of our blessed Saviour, six months after the conception of John. The same angel, Gabriel, that was employed in making known to Zacharias God's purpose concerning his son, is employed in this also; for in this, the same glorious work of redemption, which was begun in that, is carried on. As bad angels are none of the redeemed, so good angels are none of the redeemers; yet they are employed by the Redeemer as his messengers, and they go cheerfully on his errands, because they are his Father's humble servants, and his children's hearty friends and well-wishers. I. We have here an account given of the mother of our Lord, of whom he was to be born, whom, though we are not to pray to, yet we ought to praise God for. 1. Her name was Mary, the same name with Miriam, the sister of Moses and Aaron; the name signifies exalted, and a great elevation it was to her indeed to be thus favoured above all the daughters of the house of David. 2. She was a daughter of the royal family, lineally descended from David, and she herself and all her friends knew it, for she went under the title and character of the house of David, though she was poor and low in the world; and she was enabled by God's providence, and the care of the Jews, to preserve their genealogies, to make it out, and as long as the promise of the Messiah was to be fulfilled it was worth keeping; but for those now, who are brought low in the world, to have descended from persons of honour, is not worth mentioning. 3. She was a virgin, a pure unspotted one, but espoused to one of the same royal stock, like her, however, of low estate; so that upon both accounts there was (as it was fit there should be) an equality between them; his name was Joseph; he also was of the house of David, Mat 1:20. Christ's mother was a virgin, because he was not to be born by ordinary generation, but miraculously; it was necessary that he should be so, that, though he must partake of the nature of man, yet not of the corruption of that nature: but he was born of a virgin espoused, made up to be married, and contracted, to put honour upon the married state, that that might not be brought into contempt (which was an ordinance in innocency) by the Redeemer's being born of a virgin. 4. She lived in Nazareth, a city of Galilee, a remote corner of the country, and in no reputation for religion or learning, but which bordered upon the heathen, and therefore was called Galilee of the Gentiles. Christ's having his relations resident there intimates favour in reserve for the Gentile world. And Dr. Lightfoot observes that Jonah was by birth a Galilean, and Elijah and Elisha very much conversant in Galilee, who were all famous prophets of the Gentiles. The angel was sent to her from Nazareth. Note, No distance or disadvantage of place shall be a prejudice to those for whom God has favours in store. The angel Gabriel carries his message as cheerfully to Mary and Nazareth in Galilee as to Zacharias in the temple at Jerusalem. II. The address of the angel to her, Luk 1:28. We are not told what she was doing, or how employed, when the angel came unto her; but he surprised her with this salutation, Hail, thou art highly favoured. This was intended to raise in her, 1. A value for herself; and, though it is very rare that any need to have any sparks struck into their breast with such design, yet in some, who like Mary pore only on their low estate, there is occasion for it. 2. An expectation of great news, not from abroad, but from above. Heaven designs, no doubt, uncommon favours for one whom an angel makes court to with such respect, Hail thou, chaire - rejoice thou; it was the usual form of salutation; it expresses an esteem of her, and good-will to her and her prosperity. (1.) She is dignified: "Thou art highly favoured. God, in his choice of thee to be the mother of the Messiah, has put an honour upon thee peculiar to thyself, above that of Eve, who was the mother of all living." The vulgar Latin translates this grati plena - full of grace, and thence gathers that she had more of the inherent graces of the Spirit than ever any had; whereas it is certain that this bespeaks no other than the singular favour done her in preferring her to conceive and bear our blessed Lord, an honour which, since he was to be the seed of the woman, some woman must have, not for personal merit, but purely for the sake of free grace, and she is pitched upon. Even so, Father, because it seemed good unto thee. (2.) She has the presence of God with her: "The Lord is with thee, though poor and mean, and perhaps now forecasting how to get a livelihood and maintain a family in the married state." The angel with this word raised the faith of Gideon (Jdg 6:12): The Lord is with thee. Nothing is to be despaired of, not the performance of any service, not the obtaining of any favour, though ever so great, if we have God with us. This word might put her in mind of the Immanuel, God with us, which a virgin shall conceive and bear (Isa 7:14), and why not she? (3.) She has the blessing of God upon her: "Blessed art thou among women; not only thou shalt be accounted so by men, but thou shalt be so. Thou that art so highly favoured in this instance mayest expect in other things to be blessed." She explains this herself (Luk 1:48), All generations shall call me blessed. Compare it with that which Deborah saith of Jael, another that was the glory of her sex (Jdg 5:24), Blessed shall she be above women in the tent. III. The consternation she was in, upon this address (Luk 1:29). When she saw him, and the glories with which he was surrounded, she was troubled at the sight of him, and much more at his saying. Had she been a proud ambitious young woman, that aimed high, and flattered herself with the expectation of great things in the world, she would have been pleased at his saying, would have been puffed up with it, and (as we have reason to think she was a young woman of very good sense) would have had an answer ready, signifying so much: but, instead of that, she is confounded at it, as not conscious to herself of any thing that either merited or promised such great things; and she cast in her mind what manner of salutation this should be. Was it from heaven or of men? Was it to amuse her? was it to ensnare her? was it to banter her? or was there something substantial and weighty in it? But, of all the thoughts she had as to what manner of salutation it should be, I believe she had not the least idea of its being ever intended or used for a prayer, as it is, and has been, for many ages, by the corrupt, degenerate, and anti-christian ages of the church, and to be ten times repeated for the Lord's prayer once; so it is in the church of Rome. But her thoughtfulness upon this occasion gives a very useful intimation to young people of her sex, when addresses are made to them, to consider and cast in their minds what manner of salutations they are, whence they come, and what their tendency is, that they may receive them accordingly, and may always stand on their guard. IV. The message itself which the angel had to deliver to her. Some time the angel gives her to pause; but, observing that this did but increase her perplexity, he went on with his errand, Luk 1:30. To what he had said she made no reply; he therefore confirms it: "Fear not, Mary, I have no other design than to assure thee that thou hast found favour with God more than thou thinkest of, as there are many who think they are more favoured with God than they really are." Note, Those that have found favour with God should not give way to disquieting distrustful fears. Doth God favour thee? Fear not, though the world frown upon thee. Is he for thee? No matter who is against thee. 1. Though she is a virgin, she shall have the honour of being a mother: "Thou shalt conceive in thy womb, and bring forth a son, and thou shalt have the naming of him; thou shalt call his name Jesus," Luk 1:31. It was the sentence upon Eve, that, though she should have the honour to be the mother of all living, yet this mortification shall be an allay to that honour, that her desire shall be to her husband, and he shall rule over her, Gen 3:16. But Mary has the honour without the allay. 2. Though she lives in poverty and obscurity, yet she shall have the honour to be the mother of the Messiah; her son shall be named Jesus - a Saviour, such a one as the world needs, rather than such one as the Jews expect. (1.) He will be very nearly allied to the upper world. He shall be great, truly great, incontestably great; for he shall be called the Son of the Highest, the Son of God who is the Highest; of the same nature, as the son is of the same nature with the father; and very dear to him, as the son is to the father. He shall be called, and not miscalled, the Son of the Highest; for he is himself God over all, blessed for evermore, Rom 9:5. Note, Those who are the children of God, though but by adoption and regeneration, are truly great, and therefore are concerned to be very good, Jo1 3:1, Jo1 3:2. (2.) He will be very highly preferred in the lower world; for, though born under the most disadvantageous circumstances possible, and appearing in the form of a servant, yet the Lord God shall give unto him the throne of his father David, Luk 1:32. He puts her in mind that she was of the house of David; and that therefore, since neither the Salique law, nor the right of primogeniture, took place in the entail of his throne, it was not impossible but that she might bring forth an heir to it, and therefore might the more easily believe it when she was told by an angel from heaven that she should do so, that after the sceptre had been long departed from that ancient and honourable family it should now at length return to it again, to remain in it, not by succession, but in the same hand to eternity. His people will not give him that throne, will not acknowledge his right to rule them; but the Lord God shall give him a right to rule them, and set him as his king upon the holy hill of Zion. He assures her, [1.] That his kingdom shall be spiritual: he shall reign over the house of Jacob, not Israel according to the flesh, for they neither came into his interests nor did they continue long a people; it must therefore be a spiritual kingdom, the house of Israel according to the promise, that he must rule over. [2.] That it shall be eternal: he shall reign for ever, and of his kingdom there shall be no end, as there had been long since of the temporal reign of David's house, and would shortly be of the state of Israel. Other crowns endure not to every generation, but Christ's doth, Pro 27:24. The gospel is the last dispensation, we are to look for no other. V. The further information given her, upon her enquiry concerning the birth of this prince. 1. It is a just enquiry which she makes: "How shall this be? Luk 1:34. How can I now presently conceive a child" (for so the angel meant) "when I know not a man; must it therefore be otherwise than by ordinary generation? If so, let me now how?" She knew that the Messiah must be born of a virgin; and, if she must be his mother, she desires to know how. This was not the language of her distrust, or any doubt of what the angel said, but of a desire to be further instructed. 2. It is a satisfactory answer that is given to it, Luk 1:35. (1.) She shall conceive by the power of the Holy Ghost, whose proper work and office is to sanctify, and therefore to sanctify the virgin for this purpose. The Holy Ghost is called the power of the Highest. Doth she ask how this shall be? This is enough to help her over all the difficulty there appears in it; a divine power will undertake it, not the power of an angel employed in it, as in other works of wonder, but the power of the Holy Ghost himself. (2.) She must ask no questions concerning the way and manner how it shall be wrought; for the Holy Ghost, as the power of the Highest, shall overshadow her, as the cloud covered the tabernacle when the glory of God took possession of it, to conceal it from those that would too curiously observe the motions of it, and pry into the mystery of it. The formation of every babe in the womb, and the entrance of the spirit of life into it, is a mystery in nature; none knows the way of the spirit, nor how the bones are formed in the womb of her that is with child, Ecc 11:5. We were made in secret, Psa 139:15, Psa 139:16. Much more was the formation of the child Jesus a mystery; without controversy, great was the mystery of godliness, God manifest in the flesh, Ti1 3:16. It is a new thing created in the earth (Jer 31:22), concerning which we must not covet to be wise above what is written. (3.) The child she shall conceive is a holy thing, and therefore must not be conceived by ordinary generation, because he must not share in the common corruption and pollution of the human nature. He is spoken of emphatically, That Holy Thing, such as never was; and he shall be called the Son of God, as the Son of the Father by eternal generation, as an indication of which he shall now be formed by the Holy Ghost in the present conception. His human nature must be so produced, as it was fit that should be which was to be taken into union with the divine nature. 3. It was a further encouragement to her faith to be told that her cousin Elisabeth, though stricken in years, was with child, Luk 1:36. Here is an age of wonders beginning, and therefore be not surprised: here is one among thy own relations truly great, though not altogether so great as this; it is usual with God to advance in working wonders. Greater works than these shall ye do. Though Elisabeth was, on the father's side, of the daughters of Aaron (Luk 1:5), yet on the mother's side she might be of the house of David, for those two families often intermarried, as an earnest of the uniting of the royalty and the priesthood of the Messiah. This is the sixth month with her that was called barren. This intimates, as Dr. Lightfoot thinks, that all the instances in the Old Testament of those having children that had been long barren, which was above nature, were designed to prepare the world for the belief of a virgin's bearing a son, which was against nature. And therefore, even in the birth of Isaac, Abraham saw Christ's day, foresaw such a miracle in the birth of Christ. The angel assures Mary of this, to encourage her faith, and concludes with that great truth, of undoubted certainty and universal use, For with God nothing shall be impossible (Luk 1:37), and, if nothing, then not this. Abraham therefore staggered not at the belief of the divine promise, because he was strong in his belief of the divine power, Rom 4:20, Rom 4:21. No word of God must be incredible to us, as long as no work of God is impossible to him. VI. Her acquiescence in the will of God concerning her, Luk 1:38. She owns herself, 1. A believing subject to the divine authority: "Behold, the handmaid of the Lord. Lord, I am at thy service, at thy disposal, to do what thou commandest me." She objects not the danger of spoiling her marriage, and blemishing her reputation, but leaves the issue with God, and submits entirely to his will. 2. A believing expectant of the divine favour. She is not only content that it should be so, but humbly desires that it may be so: Be it unto me according to thy word. Such a favour as this it was not for her to slight, or be indifferent to; and for what God has promised he will be sought unto; by prayer we must put our amen, or so be it, to the promise. Remember, and perform thy word unto thy servant, upon which thou has caused me to hope. We must, as Mary here, guide our desires by the word of God, and ground our hopes upon it. Be it unto me according to thy word; just so, and no otherwise. Hereupon, the angel departed from her; having completed the errand he was sent upon, he returned, to give an account of it, and receive new instructions. Converse with angels was always a transient thing, and soon over; it will be constant and permanent in the future state. It is generally supposed that just at this instant the virgin conceived, by the overshadowing power of the Holy Ghost: but, the scripture being decently silent concerning it, it doth not become us to be inquisitive, much less positive.

Verse 39

We have here an interview between the two happy mothers, Elisabeth and Mary: the angel, by intimating to Mary the favour bestowed on her cousin Elisabeth (Luk 1:36), gave occasion for it; and sometimes it may prove a better piece of service that we think to bring good people together, to compare notes. Here is, I. The visit which Mary made to Elisabeth. Mary was the younger, and younger with child; and therefore, if they must come together, it was fittest that Mary should take the journey, not insisting on the preference which the greater dignity of her conception gave her, Luk 1:39. She arose, and left her affairs, to attend this greater matter: in those days, at that time (as it is commonly explained, Jer 33:15; Jer 50:4), in a day or two after the angel had visited her, taking some time first, as it is supposed, for her devotion, or rather hastening away to her cousin's, where she would have more leisure, and better help, in the family of a priest. She went, meta spoudēs - with care, diligence, and expedition; not as young people commonly go abroad and visit their friends, to divert herself, but to inform herself: she went to a city of Judah in the hill-country; it is not named, but by comparing the description of it here with Jos 21:10, Jos 21:11, it appears to be Hebron, for that is there said to be in the hill-country of Judah, and to belong to the priests, the sons of Aaron; thither Mary hastened, though it was a long journey, some scores of miles. 1. Dr. Lightfoot offers a conjecture that she was to conceive our Saviour there at Hebron, and perhaps had so much intimated to her by the angel, or some other way; and therefore she made such haste thither. He thinks it probable that Shiloh, of the tribe of Judah, and the seed of David, should be conceived in a city of Judah and of David, as he was to be born in Bethlehem, another city which belonged to them both. In Hebron the promise was given to Isaac, circumcision was instituted. Here (saith he) Abraham had his first land, and David his first crown: here lay interred the three couples, Abraham and Sarah, Isaac and Rebecca, Jacob and Leah, and, as antiquity has held, Adam and Eve. He therefore thinks that it suits singularly with the harmony and consent which God uses in his works that the promise should begin to take place by the conception of the Messias, even among those patriarchs to whom it was given. I see no improbability in the conjecture, but add this for the support of it, that Elisabeth said (Luk 1:45), There shall be a performance; as if it were not performed yet, but was to be performed there. 2. It is generally supposed that she went thither for the confirming of her faith by the sign which the angel had given her, her cousin's being with child, and to rejoice with her sister-favourite. And, besides, she went thither, perhaps, that she might be more retired from company, or else might have more agreeable company than she could have in Nazareth. We may suppose that she did not acquaint any of her neighbours at Nazareth with the message she had received from heaven, yet longed to talk over a thing she had a thousand time thought over, and knew no person in the world with whom she could freely converse concerning it but her cousin Elisabeth, and therefore she hastened to her. Note, it is very beneficial and comfortable for those that have a good work of grace begun in their souls, and Christ in the forming there, to consult those who are in the same case, that they may communicate experiences one to another; and they will find that, as in water face answers to face, so doth the heart of man to man, of Christian to Christian. II. The meeting between Mary and Elisabeth. Mary entered into the house of Zacharias; but he, being dumb and deaf, kept his chamber, it is probable, and saw no company; and therefore she saluted Elisabeth (Luk 1:40), told her she was come to make her a visit, to know her state, and rejoice with her in her joy. Now, at their first coming together, for the confirmation of the faith of both of them, there was something very extraordinary. Mary knew that Elisabeth was with child, but it does not appear that Elisabeth had been told any thing of her cousin Mary's being designed for the mother of the Messiah; and therefore what knowledge she appears to have had of it must have come by a revelation, which would be a great encouragement to Mary. 1. The babe leaped in her womb, Luk 1:41. It is very probable that she had been several weeks quick (for she was six months gone), and that she had often felt the child stir; but this was a more than ordinary motion of the child, which alarmed her to expect something very extraordinary, eskirtēse. It is the same word that is used by the Septuagint (Gen 25:22) for the struggling of Jacob and Esau in Rebecca's womb, and the mountains skipping, Psa 114:4. The babe leaped as it were to give a signal to his mother that he was now at had whose forerunner he was to be, about six months in ministry, as he was in being; or, it was the effect of some strong impression made upon the mother. Now began to be fulfilled what the angel said to his father (Luk 1:15), that he should be filled with the Holy Ghost, even from his mother's womb; and perhaps he himself had some reference to this, when he said (Joh 3:29), The friend of the Bridegroom rejoiceth greatly, because of the Bridegroom's voice, heard, though not by him, yet by his mother. 2. Elisabeth was herself filled with the Holy Ghost, or a Spirit of prophecy, by which, as well as by the particular suggestions of the Holy Ghost she was filled with, she was given to understand that the Messiah was at hand, in whom prophecy should revive, and by whom the Holy Ghost should be more plentifully poured out than ever, according to the expectations of those who waited for the consolation of Israel. The uncommon motion of the babe in her womb was a token of extraordinary emotion of her spirit under a divine impulse. Note, Those whom Christ graciously visits may know it by their being filled with the Holy Ghost; for, if any man have not the Spirit of Christ, he is none of his. III. The welcome which Elisabeth, by the Spirit of prophecy, gave to Mary, the mother of our Lord; not as to a common friend making a common visit, but as to one of whom the Messiah was to be born. 1. She congratulates her on her honour, and, though perhaps she knew not of it till just now, she acknowledges it with the greatest assurance and satisfaction. She spoke with a loud voice, which does not at all intimate (as some think) that there was a floor or a wall between them, but that she was in a transport or exultation of joy, and said what she cared not who knew. She said, Blessed art thou among women, the same word that the angels had said (Luk 1:28); for thus this will of God, concerning honouring the Son, should be done on earth as it is done in heaven. But Elisabeth adds a reason, Therefore blessed art thou because blessed is the fruit of thy womb; thence it was that she derived this excelling dignity. Elisabeth was the wife of a priest, and in years, yet she grudges not that her kinswoman, who was many years younger than she, and every way her inferior, should have the honour of conceiving in her virginity, and being the mother of the Messiah, whereas the honour put upon her was much less; she rejoices in it, and is well pleased, as her son was afterwards, that she who cometh after her is preferred before her, Joh 1:27. Note, While we cannot but own that we are more favoured of God than we deserve, let us by no means envy that others are more highly favoured than we are. 2. She acknowledges her condescension, in making her this visit (Luk 1:43): Whence is this to me, that the mother of my Lord should come to me? Observe, (1.) She calls the virgin Mary the mother of her Lord (as David in spirit, called the Messiah Lord, his Lord), for she knew he was to be Lord of all. (2.) She not only bids her welcome to her house, though perhaps she came in mean circumstances, but reckons this visit a great favour, which she thought herself unworthy of. Whence is this to me? It is in reality, and not in compliment, that she saith, "This was a greater favour than I could have expected." Note, Those that are filled with the Holy Ghost have low thoughts of their own merits, and high thoughts of God's favours. Her son the Baptist spoke to the same purport with this, when he said, Comest thou to me? Mat 3:14. 3. She acquaints her with the concurrence of the babe in her womb, in this welcome to her (Luk 1:44): "Thou certainly bringest some extraordinary tidings, some extraordinary blessing, with thee; for as soon as the voice of thy salutation sounded in my ears, not only my heart leaped for joy, though I knew not immediately why or wherefore, but the babe in my womb, who was not capable of knowing, did so too." He leaped as it were for joy that the Messiah, whose harbinger he was to be, would himself come soon after him. This would serve very much to strengthen the faith of the virgin, that there were such assurances as these given to others; and it would be in part the accomplishment of what had been so often foretold, that there should be universal joy before the Lord, when he cometh, Psa 98:8, Psa 98:9. 4. She commends her faith, and encourages it (Luk 1:45): Blessed is she that believed. Believing souls are blessed souls, and will be found so at last; this blessedness cometh through faith, even the blessedness of being related to Christ, and having him formed in the soul. They are blessed who believe the word of God, for that Word will not fail them; there shall, without doubt, be a performance of those things which are told her from the Lord. Note, The inviolable certainty of the promise is the undoubted felicity of those that build upon it and expect their all from it. The faithfulness of God is the blessedness of the faith of the saints. Those that have experienced the performance of God's promises themselves should encourage others to hope that he will be as good as his word to them also: I will tell you what God has done for my soul. IV. Mary's song of praise, upon this occasion. Elisabeth's prophecy was an echo to the virgin Mary's salutation, and this song is yet a stronger echo to that prophecy, and shows her to be no less filled with the Holy Ghost than Elisabeth was. We may suppose the blessed virgin to come in, very much fatigued with her journey; yet she forgets that, and is inspired with new life, and vigour, and joy, upon the confirmation she here meets with of her faith; and since, by the sudden inspiration and transport, she finds that this was designed to be her errand hither, weary as she is, like Abraham's servant, she would neither eat nor drink till she had told her errand. 1. Here are the expressions of joy and praise, and God alone the object of the praise and centre of the joy. Some compare this song with that which her name-sake Miriam, the sister of Moses, sung, upon the triumphant departure of Israel out of Egypt, and their triumphant passage through the Red Sea; others think it better compared with the song of Hannah, upon the birth of Samuel, which, like this, passes from a family mercy to a public and general one. This begins, like that, My heart rejoiceth in the Lord, Sa1 2:1. Observe how Mary here speaks of God. (1.) With great reverence of him, as the Lord: "My soul doth magnify the Lord; I never saw him so great as now I find him so good." Note, Those, and those only, are advanced in mercy, who are thereby brought to think the more highly and honourably of God; whereas there are those whose prosperity and preferment make them say, What is the Almighty, that we should serve him? The more honour God has any way put upon us, the more honour we must study to give to him; and then only are we accepted in magnifying the Lord, when our souls magnify him, and all that is within us. Praising work must be soul work. (2.) With great complacency in him as her Saviour: My spirit rejoiceth in God my Saviour. This seems to have reference to the Messiah, whom she was to be the mother of. She calls him God her Saviour; for the angel had told her that he should be the Son of the Highest, and that his name should be Jesus, a Saviour; this she fastened upon, with application to herself: He is God my Saviour. Even the mother of our Lord had need of an interest in him as her Saviour, and would have been undone without it: and she glories more in that happiness which she had in common with all believers than in being his mother, which was an honour peculiar to herself, and this agrees with the preference Christ have to obedient believers above his mother and brethren; see Mat 12:50; Luk 11:27, Luk 11:28. Note, Those that have Christ for their God and Saviour have a great deal of reason to rejoice, to rejoice in spirit, that is rejoicing as Christ did (Luk 10:21), with spiritual joy. 2. Here are just causes assigned for this joy and praise. (1.) Upon her own account, Luk 1:48, Luk 1:49. [1.] Her spirit rejoiced in the Lord, because of the kind things he had done for her: his condescension and compassion to her. He has regarded the low estate of his handmaiden; that is, he has looked upon her with pity, for so the word is commonly used. "He has chosen me to this honour, notwithstanding my great meanness, poverty, and obscurity." Nay, the expression seems to intimate, not only (to allude to that of Gideon, Jdg 6:15) that her family was poor in Judah, but that she was the least in her father's house, as if she were under some particular contempt and disgraced among her relations, was unjustly neglected, and the outcast of the family, and God put this honour upon her, to balance abundantly the contempt. I the rather suggest this, for we find something toward such honour as this put upon others, on the like consideration. Because God saw that Leah was hated, he opened her womb, Gen 29:31. Because Hannah was provoked, and made to fret, and insulted over, by Peninnah, therefore God gave her a son, Sa1 1:19. Whom men wrongfully depress and despise God doth sometimes, in compassion to them, especially if they have borne it patiently, prefer and advance; see Jdg 11:7. So in Mary's case. And, if God regards her low estate, he not only thereby gives a specimen of his favour to the whole race of mankind, whom he remembers in their low estate, as the psalmist speaks (Psa 136:23), but secures a lasting honour to her (for such the honour is that God bestows, honour that fades not away): "From henceforth all generations shall call me blessed, shall think me a happy woman and highly advanced." All that embrace Christ and his gospel will say, Blessed was the womb that bore him and the paps which he sucked, Luk 11:27. Elizabeth had once and again called her blessed: "But that is not all," saith she, "all generations of Gentiles as well as Jews shall call me so." [2.] Her soul magnifies the Lord, because of the wonderful things he had done for her (Luk 1:49): He that is mighty has done to me great things. A great thing indeed, that a virgin should conceive. A great thing indeed, that Messiah, who had been so long promised to the church, and so long expected by the church, should now at length be born. It is the power of the Highest that appears in this. She adds, and holy is his name; for so Hannah saith her song, There is none holy as the Lord, which she explains in the next words, for there is none beside thee, Sa1 2:2. God is a Being by himself, and he manifests himself to be so, especially in the work of our redemption. He that is mighty, even he whose name is holy, has done to me great things. Glorious things may be expected from him that is both mighty and holy; who can do every thing, and will do every thing well and for the best. (2.) Upon the account of others. The virgin Mary, as the mother of the Messiah, is become a kind of public person, wears a public character, and is therefore immediately endued with another spirit, a more public spirit than before she had, and therefore looks abroad, looks about her, looks before her, and takes notice of God's various dealings with the children of men (Luk 1:50, etc.), as Hannah (Sa1 2:3, etc.). In this she has especially an eye to the coming of the Redeemer and God's manifesting himself therein. [1.] It is a certain truth that God has mercy in store, mercy in reserve, for all that have a reverence for his majesty, and a due regard to his sovereignty and authority. But never did this appear so as in sending his Son into the world to save us (Luk 1:50): His mercy is on them that fear him; it has always been so; he has ever looked upon them with an eye of peculiar favour who have looked up to him with and eye of filial fear. But he hath manifested this mercy, so as never before, in sending his Son to bring in an everlasting righteousness, and work out an everlasting salvation, for them that fear him, and this from generation to generation; for there are gospel privileges transmitted by entail, and intended for perpetuity. Those that fear God, as their Creator and Judge, are encouraged to hope for mercy in him, through their Mediator and Advocate; and in him mercy is settled upon all that fear God, pardoning mercy, healing mercy, accepting mercy, crowning mercy, from generation to generation, while the world stands. In Christ he keepeth mercy for thousands. [2.] It has been a common observation that God in his providence puts contempt upon the haughty and honour upon the humble; and this he has done remarkably in the whole economy of the work of man's redemption. As God had, with his mercy to her, shown himself mighty also (Luk 1:48, Luk 1:49), so he had, with his mercy on them that fear him, shown strength likewise with his arm. First, In the course of his providence, it is his usual method to cross the expectations of men, and proceed quite otherwise than they promise themselves. Proud men expect to carry all before them, to have their way and their will; but he scatters them in the imagination of their hearts, breaks their measures, blasts their projects, nay, and brings them low, and brings them down, by those very counsels with which they thought to advance and establish themselves. The mighty think to secure themselves by might in their seats, but he puts them down, and overturns their seats; while, on the other hand, those of low degree, who despaired of ever advancing themselves, and thought of no other than of being ever low, are wonderfully exalted. This observation concerning honour holds likewise concerning riches; many who were so poor that they had not bread for themselves and their families, by some surprising turn of Providence in favour of them, come to be filled with good things; while, on the other hand, those who were rich, and thought no other than that tomorrow should be as this day, that their mountain stood strong and should never be moved, are strangely impoverished, and sent away empty. Now this is the same observation that Hannah had made, and enlarged upon, in her song, with application to the case of herself and her adversary (Sa1 2:4-7), which very much illustrates this here. And compare also Psa 107:33-41; Psa 113:7-9; and Ecc 9:11. God takes a pleasure in disappointing their expectations who promise themselves great things in the world, and in out-doing the expectations of those who promise themselves but a little; as a righteous God, it is his glory to abase those who exalt themselves, and strike terror on the secure; and, as a good God, it is his glory to exalt those who humble themselves, and to speak comfort to those who fear before him. Secondly, This doth especially appear in the methods of gospel grace. 1. In the spiritual honours it dispenses. When the proud Pharisees were rejected, and Publicans and sinners went into the kingdom of heaven before them, - when the Jews, who followed after the law of righteousness, did not attain it, and the Gentiles, who never thought of it, attained to righteousness (Rom 9:30, Rom 9:31), - when God chose not the wise men after the flesh, not the mighty, or the noble, to preach the gospel, and plant Christianity in the world, but the foolish and weak things of the world, and things that were despised ( Co1 1:26, Co1 1:27) - then he scattered the proud, and put down the mighty, but exalted them of low degree. When the tyranny of the chief priests and elders were brought down, who had long lorded it over God's heritage, and hoped always to do so, and Christ's disciples, a company of poor despised fishermen, by the power they were clothed with, were made to sit on thrones, judging the twelve tribes of Israel, - when the power of the four monarchies was broken, and the kingdom of the Messiah, that stone cut out of the mountain without hands, is made to fill the earth, - then are the proud scattered, and those of low degree exalted. 2. In the spiritual riches it dispenses, Luk 1:53. (1.) Those who see their need of Christ, and are importunately desirous of righteousness and life in him, he fills with good things, with the best things; he gives liberally to them, and they are abundantly satisfied with the blessings he gives. Those who are weary and heavy-laden shall find rest with Christ, and those who thirst are called to come to him and drink; for they only know how to value his gifts. To the hungry soul every bitter thing is sweet, manna is angels' food; and to the thirsty fair water is honey out of the rock. (2.) Those who are rich, who are not hungry, who, like Laodicea, think they have need of nothing, are full of themselves and their own righteousness, and think they have a sufficiency in themselves, those he sends away from his door, they are not welcome to him, he sends them empty away, they come full of self, and are sent away empty of Christ. He sends them to the gods whom they served, to their own righteousness and strength which they trusted to. [3.] It was always expected that the Messiah should be, in a special manner, the strength and glory of his people Israel, and so he is in a peculiar manner (Luk 1:54): He hath helped his servant Israel, antelabeto. He hath taken them by the hand, and helped them up that were fallen and could not help themselves. Those that were sunk under the burdens of a broken covenant of innocency are helped up by the blessings of a renewed covenant of grace. The sending of the Messiah, on whom help was laid for poor sinners, was the greatest kindness that could be done, the greatest help that could be provided for his people Israel, and that which magnifies it is, First, That it is in remembrance of his mercy, the mercifulness of his nature, the mercy he has in store for his servant Israel. While this blessing was deferred, his people, who waited for it, were often ready to ask, Has God forgotten to be gracious? But now he made it appear that he had not forgotten, but remembered, his mercy. He remembered his former mercy, and repeated that to them in spiritual blessings which he had done formerly to them in temporal favours. He remembered the days of old. Where is he that brought them up out of the sea, out of Egypt? Isa 63:11. He will do the like again, which that was a type of. Secondly, That it is in performance of his promise. It is a mercy not only designed, but declared (Luk 1:55); it was what he spoke to our fathers, that the Seed of the woman should break the head of the serpent; that God should dwell in the tents of Shem; and particularly to Abraham, that in his seed all the families of the earth shall be blessed, with the best of blessings, with the blessings that are for ever, and to the seed that shall be for ever; that is, his spiritual seed, for his carnal seed were cut off a little after this. Note, What God has spoken he will perform; what he hath spoken to the fathers will be performed to their seed; to their seed's seed, in blessings that shall last for ever. Lastly, Mary's return to Nazareth (Luk 1:56), after she had continued with Elisabeth about three months, so long as to be fully satisfied concerning herself that she was with child, and to be confirmed therein by her cousin Elisabeth. Some think, though her return is here mentioned before Elisabeth's being delivered, because the evangelist would finish this passage concerning Mary before he proceeded with the story of Elisabeth, yet that Mary staid till her cousin was (as we say) down and up again; that she might attend on her, and be with her in her lying-in, and have her own faith confirmed by the full accomplishment of the promise of God concerning Elisabeth. But most bind themselves to the order of the story as it lies, and think she returned again when Elisabeth was near her time; because she still affected retirement, and therefore would not be there when the birth of this child of promise would draw a great deal of company to the house. Those in whose hearts Christ is formed take more delight than they used to do in sitting alone and keeping silence.

Verse 57

In these verses, we have, I. The birth of John Baptist, Luk 1:57. Though he was conceived in the womb by miracle, he continued in the womb according to the ordinary course of nature (so did our Saviour): Elisabeth's full time came, that she should be delivered, and then she brought forth a son. Promised mercies are to be expected when the full time for them is come, and not before. II. The great joy that was among all the relations of the family, upon this extraordinary occasion (Luk 1:58): Her neighbours and her cousins heard of it; for it would be in every body's mouth, as next to miraculous. Dr. Lightfoot observes that Hebron was inhabited by priests of the family of Aaron, and that those were the cousins here spoken of; but the fields and villages about, by the children of Judah, and that those were the neighbours. Now these here discovered, 1. A pious regard to God. They acknowledged that the Lord had magnified his mercy to her, so the word is. It was a mercy to have her reproach taken away, a mercy to have her family built up, and the more being a family of priests, devoted to God, and employed for him. Many things concurred to make the mercy great - that she had been long barren, was now old, but especially that the child should be great in the sight of the Lord. 2. A friendly regard to Elisabeth. When she rejoiced, they rejoiced with her. We ought to take pleasure in the prosperity of our neighbours and friends, and to be thankful to God for their comforts as for our own. III. The dispute that was among them concerning the naming him (Luk 1:59): On the eighth day, as God has appointed, they came together, to circumcise the child; it was here, in Hebron, that circumcision was first instituted; and Isaac, who, like John Baptist, was born by promise, was one of the first that was submitted to it, at least the chief eyed in the institution of it. They that rejoiced in the birth of the child came together to the circumcising of him. Note, The greatest comfort we can take in our children is in giving them up to God, and recognizing their covenant-relation to him. The baptism of our children should be more our joy than their birth. Now it was the custom, when they circumcised their children, to name them, because, when Abram was circumcised God gave him a new name, and called him Abraham; and it is not unfit that they should be left nameless till they are by name given up to God. Now, 1. Some proposed that he should be called by his father's name, Zacharias. We have not any instance in scripture that the child should bear the father's name; but perhaps it was of late come into use among the Jews, at it is with us, and they intended hereby to do honour to the father, who was not likely to have another child. 2. The mother opposed it, and would have called him John; having learned, either by inspiration of the Holy Ghost (as is most probable), or by information in writing from her husband, that God appointed this to be his name (Luk 1:60); He shall be called Johanan - Gracious, because he shall introduce the gospel of Christ, wherein God's grace shines more brightly than ever. 3. The relations objected against that (Luk 1:61): "There is none of thy kindred, none of the relations of thy family, that is called by that name; and therefore, if he may not have his father's name, yet let him have the name of some of his kindred, who will take it as a piece of respect to have such a child of wonders as this named from them." Note, As those that have friends must show themselves friendly, so those that have relations must be obliging to them in all the usual regards that are paid to kindred. 4. They appealed to the father, and would try if they could possibly get to know his mind; for it was his office to name the child, Luk 1:62. They made signs to him, by which it appears that he was deaf as well as dumb; nay, it should seem, mindless of any thing, else one would think they should at first have desired him to write down his child's name, if he had ever communicated any thing by writing since he was struck. However, they would carry the matter as far as they could, and therefore gave him to understand what the dispute was which he only could determine; whereupon he made signs to them to give him a table-book, such as they then used, and with the pencil he wrote these words, His name is John, Luk 1:63. Note, "It shall be so," or, "I would have it so," but "It is so." The matter is determined already; the angel had given him that name. Observe, When Zacharias could not speak, he wrote. When ministers have their mouths stopped, that they cannot preach, yet they may be doing good as long as they have not their hands tied, that they cannot write. Many of the martyrs in prison wrote letters to their friends, which were of great use; blessed Paul himself did so. Zacharias's pitching upon the same name that Elisabeth had chosen was a great surprise to the company: They marvelled all; for they knew not that, though by reason of his deafness and dumbness they could not converse together, yet they were both guided by one and the same Spirit: or perhaps they marvelled that he wrote so distinctly and intelligently, which (the stroke he was under being somewhat like that of a palsy) he had not done before. 5. He thereupon recovered the use of his speech (Luk 1:64): His mouth was opened immediately. The time prefixed for his being silenced was till the day that these blessed things shall be fulfilled (Luk 1:20); not all the things going before concerning John's ministry, but those which relate to his birth and name (Luk 1:13). That time was now expired, whereupon the restraint was taken off, and God gave him the opening of the mouth again, as he did to Ezekiel, Eze 3:27. Dr. Lightfoot compares this case of Zacharias with that of Moses, Exo 4:24-26. Moses, for distrust, is in danger of his life, as Zacharias, for the same fault, is struck dumb; but, upon the circumcision of his child, and recovery of his faith, there, as here, the danger is removed. Infidelity closed his mouth, and now believing opens it again; he believes, therefore he speaks. David lay under guilt from the conception of his child till a few days after its birth; then the Lord takes away his sin: upon his repentance, he shall not die. So here he shall be no longer dumb; his mouth was opened, and he spoke, and praised God. Note, When God opens our lips, our mouths must show forth his praise. As good be without our speech as not use it in praising God; for then our tongue is most our glory when it is employed for God's glory. 6. These things were told all the country over, to the great amazement of all that heard them, Luk 1:65, Luk 1:66. The sentiments of the people are not to be slighted, but taken notice of. We are here told, (1.) That these sayings were discoursed of, and were the common talk all about the hill-country of Judea. It is a pity but a narrative of them had been drawn up, and published in the world, immediately. (2.) That most people who heard of these things were put into consternation by them: Fear came on all them that dwell round about there. If we have not a good hope, as we ought to have, built upon the gospel, we may expect that the tidings of it will fill us with fear. They believed and trembled, whereas they should have believed and triumphed. (3.) It raised the expectations of people concerning this child, and obliged them to have their eye upon him, to see what he would come to. They laid up these presages in their hearts, treasured them up in mind and memory, as foreseeing they should hereafter have occasion to recollect them. Note, What we hear, that may be of use to us, we should treasure up, that we may be able to bring forth, for the benefit of others, things new and old, and, when things come to perfection, may be able to look back upon the presages thereof, and to say, "It was what we might expect." They said within themselves, and said among themselves, "What manner of child shall this be? What will be the fruit when these are the buds, or rather when the root is out of such a dry ground?" Note, When children are born into the world, it is very uncertain what they will prove; yet sometimes there have been early indications of something great, as in the birth of Moses, Samson, Samuel, and here of John. And we have reason to think that there were some of those living at the time when John began his public ministry who could, and did, remember these things, and relate them to others, which contributed as much as any thing to the great flocking there was after him. Lastly, It is said, The hand of the Lord was with him; that is, he was taken under the special protection of the Almighty, from his birth, as one designed for something great and considerable, and there were many instances of it. It appeared likewise that the Spirit was at work upon his soul very early. As soon as he began to speak or go, you might perceive something in him very extraordinary. Note, God has ways of operating upon children in their infancy, which we cannot account for. God never made a soul but he knew how to sanctify it.

Verse 67

We have here the song wherewith Zacharias praised God when his mouth was opened; in it he is said to prophesy (Luk 1:67), and so he did in the strictest sense of prophesying; for he foretold things to come concerning the kingdom of the Messiah, to which all the prophets bear witness. Observe, I. How he was qualified for this: He was filled with the Holy Ghost, was endued with more than ordinary measures and degrees of it, for this purpose; he was divinely inspired. God not only forgave him his unbelief and distrust (which was signified by discharging him from the punishment of it), but, as a specimen of the abounding of grace towards believers, he filled him with the Holy Ghost, and put this honour upon him, to employ him for his honour. II. What the matter of his song was. Here is nothing said of the private concerns of his own family, the rolling away of the reproach from it and putting of a reputation upon it, by the birth of this child, though, no doubt, he found a time to give thanks to God for this, with his family; but in this song he is wholly taken up with the kingdom of the Messiah, and the public blessings to be introduced by it. He could have little pleasure in this fruitfulness of his vine, and the hopefulness of his olive-plant, if herein he had not foreseen the good of Jerusalem, peace upon Israel, and blessings on both out of Zion, Psa 128:3, Psa 128:5, Psa 128:6. The Old Testament prophesies are often expressed in praises and new songs, so is the beginning of New Testament prophecy: Blessed be the Lord God of Israel. The God of the whole earth shall he be called; yet Zacharias, speaking of the work of redemption, called him the Lord God of Israel, because to Israel the prophecies, promises, and types, of the redemption had hitherto been given, and to them the first proffers and proposals of it were now to be made. Israel, as a chosen people, was a type of the elect of God out of all nations, whom God had a particular eye to, in sending the Saviour; and therefore he is therein called the Lord God of Israel. Now Zacharias here blesses God, 1. For the work of salvation that was to be wrought out by the Messiah himself, Luk 1:68-75. This it is that fills him, when he is filled with the Holy Ghost, and it is that which all who have the Spirit of Christ are full of. (1.) In sending the Messiah, God has made a gracious visit to his people, whom for many ages he had seemed to neglect, and to be estranged from; he hath visited them as a friend, to take cognizance of their case. God is said to have visited his people in bondage when he delivered them (Exo 3:16; Exo 4:31), to have visited his people in famine when he gave them bread, Rut 1:6. He had often sent to them by his prophets, and had still kept up a correspondence with them; but now he himself made them a visit. (2.) He has wrought out redemption for them: He has redeemed his people. This was the errand on which Christ came into the world, to redeem those that were sold for sin, and sold under sin; even God's own people, his Israel, his son, his first-born, his free-born, need to be redeemed, and are undone if they be not. Christ redeems them by price out of the hands of God's justice, and redeems them by power out of the hands of Satan's tyranny, as Israel out of Egypt. (3.) He has fulfilled the covenant of royalty made with the most famous Old Testament prince, that is, David. Glorious things had been said of his family, that on him, as a mighty one, help should be laid, that his horn should be exalted, and his seed perpetuated, Psa 89:19, Psa 89:20, Psa 89:24, Psa 89:29. But that family had been long in a manner cast off and abhorred, Psa 89:38. Now here it is glorified in, that, according to the promise, the horn of David should again be made to bud; for, Psa 132:17, he hath raised up a horn of salvation for us in the house of his servant David (Luk 1:69), there, where it was promised and expected to arise. David is called God's servant, not only as a good man, but as a king that ruled for God; and he was an instrument of the salvation of Israel, by being employed in the government of Israel; so Christ is the author of eternal redemption to those only that obey him. There is in Christ, and in him only, salvation for us, and it is a horn of salvation; for, [1.] It is an honourable salvation. It is raised up above all other salvations, none of which are to be compared with it: in it the glory both of the Redeemer and of the redeemed are advanced, and their horn exalted with honour. [2.] It is a plentiful salvation. It is a cornucopia - a horn of plenty, a salvation in which we are blessed with spiritual blessings, in heavenly things, abundantly. [3.] It is a powerful salvation: the strength of the beast is in his horn. He has raised up such a salvation as shall pull down our spiritual enemies, and protect us from them. In the chariots of this salvation the Redeemer shall go forth, and go on, conquering and to conquer. (4.) He has fulfilled all the precious promises made to the church by the most famous Old Testament prophets (Luk 1:70): As he spoke by the mouth of his holy prophets. His doctrine of salvation by the Messiah is confirmed by an appeal to the prophets, and the greatness and importance of that salvation thereby evidenced and magnified; it is the same that they spoke of, which therefore ought to be expected and welcomed; it is what they enquired and searched diligently after (Pe1 1:10, Pe1 1:11), which therefore ought not to be slighted or thought meanly of. God is now doing that which he has long ago spoken of; and therefore be silent, O all flesh, before him, and attend to him. See, [1.] How sacred the prophecies of this salvation were. The prophets who delivered them were holy prophets, who durst not deceive and who aimed at promoting holiness among men; and it was the holy God himself that spoke by them. [2.] How ancient they were: ever since the world began. God having promised, when the world began, that the Seed of the woman should break the serpent's head, that promise was echoed to when Adam called his wife's name Eve - Life, for the sake of that Seed of hers; when Eve called her first son Cain, saying, I have gotten a man from the Lord, and another son, Seth, settled; when Noah was called rest, and foretold that God should dwell in the tents of Shem. And it was not long after the new world began in Noah that the promise was made to Abraham that in his Seed the nations of the earth should be blessed. [3.] What a wonderful harmony and concert we perceive among them. God spoke the same thing by them all, and therefore it is said to be dia stomatos, not by the mouths, but by the mouth, of the prophets, for they all speak of Christ as it were with one mouth. Now what is this salvation which was prophesied of? First, It is a rescue from the malice of our enemies; it is sōtērian ex echthrōn hēmōn - a salvation out of our enemies, from among them, and out of the power of them that hate us (Luk 1:71); it is a salvation from sin, and the dominion of Satan over us, both by corruptions within and temptations without. The carnal Jews expected to be delivered from under the Roman yoke, but intimation was betimes given that it should be a redemption of another nature. He shall save his people from their sins, that they may not have dominion over them, Mat 1:21. Secondly, It is a restoration to the favour of God; it is to perform the mercy promised to our forefathers, Luk 1:72. The Redeemer shall not only break the head of the serpent that was the author of our ruin, but he shall re-instate us in the mercy of God and re-establish us in his covenant; he shall bring us as it were into a paradise again, which was signified by the promises made to the patriarchs, and the holy covenant made with them, the oath which he sware to our father Abraham, Luk 1:73. Observe, 1. That which was promised to the fathers, and is performed to us, is mercy, pure mercy; nothing in it is owing to our merit (we deserve wrath and the curse), but all to the mercy of God, which designed us grace and life: ex mero motu - of his own good pleasure, he loved us because he would love us. 2. God herein had an eye to his covenant, his holy covenant, that covenant with Abraham: I will be a God to thee and thy seed. This his seed had really forfeited by their transgressions; this he seemed to have forgotten in the calamities brought upon them; but he will now remember it, will make it appear that he remembers it, for upon that are grounded all his returns of mercy: Lev 26:42, Then will I remember my covenant. Thirdly, It is a qualification for, and an encouragement to, the service of God. Thus was the oath he sware to our Father Abraham, That he would give us power and grace to serve him, in an acceptable manner to him and a comfortable manner to ourselves, Luk 1:74, Luk 1:75. Here seems to be an allusion to the deliverance of Israel out of Egypt, which, God tells Moses, was in pursuance of the covenant he made with Abraham (Exo 3:6-8), and that this was the design of his bringing them out of Egypt, that they might serve God upon this mountain, Exo 3:12. Note, The great design of gospel grace is not to discharge us fRom. but to engage us to, and encourage us in, the service of God. Under this notion Christianity was always to be looked upon, as intended to make us truly religious, to admit us into the service of God, to bind us to it, and to quicken us in it. We are therefore delivered from the iron yoke of sin, that our necks may be put under the sweet and easy yoke of the Lord Jesus. The very bonds which he has loosed do bind us faster unto him, Psa 116:16. We are hereby enabled, 1. To serve God without fear - aphobōs. We are therefore put into a state of holy safety that we might serve God with a holy security and serenity of mind, as those that are quiet from the fears of evil. God must be served with a filial fear, a reverent obedient fear, an awakening quickening fear, but not with a slavish fear, like that of the slothful servant, who represented him to himself as a hard master, and unreasonable; not with that fear that has torment and amazement in it; not with the fear of a legal spirit; a spirit of bondage, but with the boldness of an evangelical spirit, a spirit of adoption. 2. To serve him in holiness and righteousness, which includes the whole duty of man towards God and our neighbour. It is both the intention and the direct tendency of the gospel to renew upon us that image of God in which man was at first made, which consisted in righteousness and true holiness, Psa 50:14. 3. To serve him, before him, in the duties of his immediate worship, wherein we present ourselves before the Lord, to serve him as those that have an eye always upon him, and see his eye always upon us, upon our inward man, that is serving him before him. 4. To serve him all the days of our life. The design of the gospel is to engage us in constancy and perseverance in the service of God, by showing us how much depends upon our not drawing back, and by showing us how Christ loved us to the end, and thereby engaged us to love him to the end. 2. He blessed God for the work of preparation for this salvation, which was to be done by John Baptist (Luk 1:76): Thou child, though now but a child of eight days' old, shalt be called the prophet of the Highest. Jesus Christ is the Highest, for he is God over all, blessed for evermore (Rom 9:5), equal with the Father. John Baptist was his prophet, as Aaron was Moses's prophet (Exo 7:1); what he said was as his mouth, what he did was as his harbinger. Prophecy had now long ceased, but in John it revived, as it had done in Samuel, who was born of an aged mother, as John was, after a long cessation. John's business was, (1.) To prepare people for the salvation, by preaching repentance and reformation as great gospel duties: Thou shalt go before the face of the Lord, and but a little before him, to prepare his ways, to call people to make room for him, and get ready for his entertainment. Let every thing that may obstruct his progress, or embarrass it, or hinder people from coming to him, be taken away: see Isa 40:3, Isa 40:4. Let valleys be filled, and hills be brought low. (2.) To give people a general idea of the salvation, that they might know, not only what to do, but what to expect; for the doctrine he preached was that the kingdom of heaven is at hand. There are two things in which you must know that this salvation consists: - [1.] The forgiveness of what we have done amiss. It is salvation by the remission of sins, those sins which stand in the way of the salvation, and by which we are all become liable to ruin and condemnation, Luk 1:77. John Baptist gave people to understand that, though their case was sad, by reason of sin, it was not desperate, for pardon might be obtained through the tender mercy of our God (the bowels of mercy, so the word is): there was nothing in us but a piteous case to recommend us to the divine compassion. [2.] Direction to do better for the time to come. The gospel salvation not only encourages us to hope that the works of darkness shall be forgiven us, but sets up a clear and true light, by which we may order our steps aright. In it the day-spring hath visited us from on high (Luk 1:78); and this also is owing to the tender mercy of our God. Christ is anatolē - the morning Light, the rising Sun, Mal 4:2. The gospel brings light with it (Joh 3:19), leaves us not to wander in the darkness of Pagan ignorance, or in the moonlight of the Old Testament types or figures, but in it the day dawns; in John Baptist it began to break, but increased apace, and shone more and more to the perfect day. We have as much reason to welcome the gospel day who enjoy it as those have to welcome the morning who had long waited for it. First, The gospel is discovering; it shows us that which before we were utterly in the dark about (Luk 1:79); it is to give light to them that sit in darkness, the light of the knowledge of the glory of God in the face of Jesus Christ; the day-spring visited this dark world to lighten the Gentiles, Act 26:18. Secondly, It is reviving; it brings light to them that sit in the shadow of death, as condemned prisoners in the dungeon, to bring them the tidings of a pardon, at least of a reprieve and opportunity of procuring a pardon; it proclaims the opening of the prison (Isa 61:1), brings the light of life. How pleasant is that light! Thirdly, It is directing; it is to guide our feet in the way of peace, into that way which will bring us to peace at last. It is not only a light to our eyes, but a light to our feet (Psa 119:105); it guides us into the way of making our peace with God, of keeping up a comfortable communion; that way of peace which as sinners we have wandered from and have not known (Rom 3:17), nor could ever have known of ourselves. In the last verse, we have short account of the younger years of John Baptist. Though he was the son of a priest, he did not, like Samuel, go up, when he was a child, to minister before the Lord; for he was to prepare the way for a better priesthood. But we are here told, 1. Of his eminence as to the inward man: The child grew in the capacities of his mind, much more than other children; so that he waxed strong in the spirit; had a strong judgment and strong resolution. Reason and conscience (both which are the candle of the Lord) were so strong in him that he had the inferior faculties of appetite and passion in complete subjection betimes. By this it appeared that he was betimes filled with the Holy Ghost; for those that are strong in the Lord are strong in spirit. 2. Of his obscurity as to the outward man: He was in the deserts; not that he lived a hermit; cut off from the society of men. No, we have reason to think that he went up to Jerusalem at the feasts, and frequented the synagogues on the sabbath day, but his constant residence was in some of those scattered houses that were in the wilderness of Zuph or Maon, which we read of in the story of David. There he spent most of his time, in contemplation and devotion, and had not his education in the schools, or at the feet of the rabbin. Note, Many a one is qualified for great usefulness, who yet is buried alive; and many are so long buried who are designed, and are thereby in the fitting, for so much greater usefulness at last; as John Baptist, who was in the desert only till the day of his showing to Israel, when he was in the thirtieth year of his age. Note, There is a time fixed for the showing of those favours to Israel which are reserved; the vision of them is for an appointed time, and at the end it shall speak, and shall not lie.

Verse 1

1:1-4 Luke begins his Gospel with a formal preface in the style of the best Greek writers of his day. These four verses are some of the finest literary Greek in the New Testament.

1:1 Many people have set out to write accounts: Luke was not the first to put the history of Jesus into written form. Most scholars believe that Luke used Mark’s Gospel and other written and oral sources in his writing. • fulfilled: This word can simply mean “accomplished,” but Luke is thinking of Jesus’ fulfillment of Old Testament promises (4:21; 24:44).

Verse 3

1:3 As a good historian, Luke carefully investigated everything in the history of Jesus from the beginning in order to present a reliable historical account. • an accurate account: Some versions translate this phrase “in consecutive order,” but it refers to an orderly or carefully written account, not to chronological sequence. • The name Theophilus means “loved by God” or “one who loves God”; it is probably a personal name, not a descriptive name. Different theories identify him as (1) an influential unbeliever, (2) a new convert needing instruction, (3) the judge overseeing Paul’s trial (the book of Acts ends with Paul imprisoned in Rome, awaiting trial), or (4) the patron who sponsored Luke’s writing project. The last possibility is the most likely, as it was common to dedicate a literary work to a financial patron and the Greek word translated most honorable indicates someone of high social status.

Verse 5

1:5–2:52 Luke’s first two chapters give an account of Jesus’ birth and introduce key themes that will appear later in Luke–Acts. The announcements and birth stories for Jesus and John the Baptist run side by side, showing their parallel roles in bringing God’s salvation. At each point, Jesus is shown to be greater. John is the forerunner announcing Jesus’ coming; Jesus is the Savior.

1:5 Herod was king of Judea: See “Herod the Great” Profile. • a Jewish priest named Zechariah: The priests were descendants of Aaron, Moses’ brother (Exod 28:1). • the priestly order of Abijah: See study note on Luke 1:8-9; see also 1 Chr 24:10. • Elizabeth was also from the priestly line of Aaron: It was considered especially pious for a priest to marry a woman from a priestly family.

Verse 7

1:7 Elizabeth was unable to conceive: Childbearing was viewed as the highest calling for a woman, and infertility brought social stigma and shame. God miraculously intervened in the lives of various Old Testament women so they could bear children (Gen 18:10-12; 25:21; 30:22-23; Judg 13; 1 Sam 1:1-28).

Verse 8

1:8-9 his order was on duty that week . . . he was chosen by lot: It was common in Old Testament times to cast lots (similar to throwing dice) to determine God’s will (1 Chr 26:13-16; Neh 11:1; Prov 16:33; Jon 1:7). There were twenty-four orders of priests (1 Chr 24:1-19) that took turns in the Temple, and lots were cast to determine which priest would serve in the sanctuary. There were a large number of priests, so this privilege might come only once in a priest’s lifetime. The angel appeared at the most sacred moment of Zechariah’s life. • to enter the sanctuary of the Lord and burn incense:. Luke uses the word here translated sanctuary (Greek naos) for the Temple building, not the whole Temple grounds, which he calls hieron (Luke 2:27). The Temple building included the Holy Place and the Most Holy Place (see Heb 9:1-5). The priests burned incense twice a day in the Holy Place.

Verse 12

1:12-13 Zechariah was shaken and overwhelmed with fear: Fear and awe are common reactions when someone sees an angel or experiences the presence of God (Judg 6:22-23; 13:22; Isa 6:5). The person is often reassured by a saying such as Don’t be afraid. • you are to name him John: John means “the Lord has shown favor.” This favor came to Elizabeth and Zechariah through their son and to the Israelite nation through the Messiah, whose coming John would announce.

Verse 15

1:15 He must never touch wine or other alcoholic drinks: In the Old Testament, abstaining from alcohol was part of the Nazirite vow of special dedication to God (see Num 6:1-21). This vow was usually temporary (see Acts 18:18; 21:23, 26); for some individuals such as Samson (Judg 13:4-7), Samuel (cp. 1 Sam 1:11), and John the Baptist, it was a lifelong commitment. • filled with the Holy Spirit, even before his birth: See Luke 1:41, 44.

Verse 17

1:17 He will be a man with the spirit and power of Elijah: The prophet Malachi predicted that God would send Elijah before the time of God’s salvation (see Mal 3:1; 4:5-6). John fulfilled this role by preparing the way for the Lord’s coming.

Verse 19

1:19 I am Gabriel! Two angels are named in Scripture: Gabriel (Dan 8:16; 9:21) and Michael (Dan 10:13; 12:1; Jude 1:9; Rev 12:7).

Verse 20

1:20 now . . . you will be silent and unable to speak: This discipline for Zechariah’s lack of faith was also a sign that confirmed the prophecy. The Greek word translated silent in 1:22 can also mean “deaf” (7:22; cp. 1:62). • Zechariah is contrasted with Mary, who responded with faith (1:38).

Verse 24

1:24 went into seclusion for five months: The reason for this seclusion is unknown and does not seem related to any Old Testament custom or command. Perhaps it was a spiritual retreat to honor God for answered prayer.

Verse 26

1:26 Nazareth, a village in Galilee, was an insignificant, disreputable little village southwest of the Sea of Galilee (see John 1:46).

Verse 27

1:27 engaged to be married: In Jewish culture, marriages were arranged, and engagement was a formal legal contract between two families. Girls were normally married by their mid-teens. • Joseph, a descendant of King David: See Matt 1:1-16. Joseph’s ancestry is significant because the Messiah was to be a descendant of King David (2 Sam 7:11-16; Isa 9:7).

Verse 31

1:31 you will name him Jesus: Jesus means “the Lord saves.”

Verse 32

1:32-33 These verses echo God’s covenant with David (2 Sam 7:11-16), the foundational promise of the coming Messiah (see also Isa 9:6-7; 11:1-5; Jer 23:5-6; 33:15-16; Ezek 37:24-25).

Verse 35

1:35 The Holy Spirit will come upon you: Jesus’ conception was miraculous, by the power of the Most High. No further detail is provided as to how this happened.

Verse 36

1:36 your relative Elizabeth: The King James Version identifies Elizabeth as Mary’s cousin, but the Greek term is more general.

Verse 39

1:39 The hill country of Judea was 80–100 miles away from Nazareth, at least a four-day journey.

Verse 41

1:41 Elizabeth’s child leaped within her: See 1:15. John was already announcing the Messiah’s coming. • Elizabeth was filled with the Holy Spirit: In the Old Testament, being filled with the Spirit was often associated with a prophetic gift. The Spirit of prophecy was again appearing in Israel (see 1:67; 2:25, 27).

Verse 46

1:46-55 Mary’s song is the first of three songs of praise in the birth narrative. It is called the Magnificat (“magnifies”), from the first word in the Latin translation. The song has many parallels to Hannah’s prayer in 1 Sam 2:1-10. The fact that God cares for the oppressed and reverses their fortunes is a common theme throughout Luke’s Gospel. The coming of God’s Kingdom brings salvation to rejected and outcast people.

Verse 48

1:48 all generations will call me blessed: In Middle Eastern culture, honor and shame were extremely important, and one’s legacy to future generations was highly cherished.

Verse 51

1:51 His mighty arm personifies God’s mighty power (see Ps 98:1; Isa 40:10).

Verse 54

1:54-55 Gabriel’s words in 1:32-33 recalled God’s covenant with David; here Mary alluded to God’s covenant with Abraham (Gen 12:1-3; 17:3-8). • The coming of Jesus brought glory to Israel and salvation to the Gentiles (see Luke 2:32).

Verse 59

1:59 God commanded every Israelite male to be circumcised when eight days old (Gen 17:9-14; Lev 12:3). Circumcision signified the child’s incorporation into the covenant community of Israel. • They wanted to name him Zechariah: It was common to name a child after a relative. The family and friends were surprised because John was not the name of any of his relatives.

Verse 62

1:62-63 they used gestures: Zechariah was mute and deaf (see study note on 1:20). Zechariah’s obedience in naming the child John confirmed his faith, and his voice and hearing were restored.

Verse 66

1:66 the hand of the Lord: This anthropomorphism (describing God with human characteristics, cp. 1:51) meant that God was at work in John’s life.

Verse 67

1:67-79 This second hymn of the birth narrative is called the Benedictus (“Blessed” or “Praise”), from the first word of the Latin translation. The hymn expects God’s Messiah to deliver the Israelites from their enemies. Salvation entails physical deliverance and forgiveness of sins (1:77).

Verse 68

1:68 he has visited and redeemed his people: This recalls the exodus from Egypt, when God rescued his people from Pharaoh (Exod 3:7-10, 17-20).

Verse 69

1:69 He has sent us a mighty Savior (literally has raised up a horn of salvation for us): A “horn of salvation” was the horn of a powerful animal such as a ram or an ox. To “raise up a horn” implies strength and power (see also Pss 89:24; 132:17). • from the royal line of his servant David: See study note on Luke 1:32-33.

Verse 71

1:71 saved from our enemies: The people of Israel hoped for rescue from their physical enemies, the Romans; Jesus brought salvation from sin, Satan, and death.

Verse 76

1:76-77 And you, my little son: Zechariah turned from speaking about the coming Messiah to address his newborn son, John, who would prepare the Messiah’s way. • called the prophet of the Most High: John was the last and greatest in the line of Old Testament prophets (see 7:28). • prepare the way for the Lord: See Isa 40:3.

Verse 78

1:78 the morning light from heaven is about to break upon us: The Messiah is identified in the Old Testament as a light shining in darkness (Isa 9:2; 42:6-7; 49:6; Mal 4:2).

Verse 80

1:80 John grew up and became strong in spirit: Cp. 2:40, 52; 1 Sam 2:21, 26; 3:19. • John probably lived in the wilderness west of the Jordan River and southeast of Jerusalem. It was a place of testing (Deut 8:2; Pss 78, 95, 107) as well as spiritual retreat and preparation (Exod 3; 1 Kgs 19:4-6, 11-18; Isa 40:3).

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Introduction

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

Verse 21

Verse 22

Verse 23

Verse 24

Verse 25

Verse 26

Verse 27

Verse 28

Verse 29

Verse 31

Verse 32

Verse 33

Verse 34

Verse 35

Verse 36

Verse 37

Verse 38

Verse 39

Verse 41

Verse 42

Verse 43

Verse 45

Verse 46

Verse 47

Verse 48

Verse 49

Verse 50

Verse 51

Verse 52

Verse 53

Verse 54

Verse 56

Verse 57

Verse 58