Luke 1

set forth in order--more simply, to draw up a narrative.

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

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

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.

Herod--(See on Mt 2:1). course of Abia--or Abijah; the eighth of the twenty-four orders of courses into which David divided the priests (see 1Ch 24:1, 4, 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].

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 Mr 12:33, and other passages, put this beyond all reasonable doubt.

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

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 (Re 8:3), and this was what fell to the lot of Zacharias at this time [Lightfoot].

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 (Le 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 Ps 141:2; Re 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.

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 (Mt 25:33) [Schottgen and Westein in Meyer]; compare Mr 16:5.

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."

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

great in the sight of the Lord--nearer to Him in official standing than all the prophets. (See Mt 11:10, 11.) drink neither wine nor strong drink--that is, shall be a Nazarite, or "a separated one" (Nu 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 (Jud 13:7), Samuel (1Sa 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.

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 1Ki 18:37). In both cases their success, though great, was partial--the nation was not gained.

before him--before "the Lord their God" (Lu 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" (1Ki 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.

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.

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

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

waited--to receive from him the usual benediction (Nu 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].

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

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

(See on Mt 1:18-21).

sixth month--of Elisabeth's time. Joseph, of the house of David--(See on Mt 1:16).

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

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

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

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.

Holy Ghost--(See on Mt 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.

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

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

Marvellous faith in such circumstances!

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; 21:11).

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

babe leaped--From Lu 1:44 it is plain that this maternal sensation was something extraordinary--a sympathetic emotion of the unconscious babe, at the presence of the mother of his Lord. 42-44. 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].

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

An additional benediction on the Virgin for her implicit faith, in tacit and delicate contrast with her own husband. for--rather, as in the Margin, "that." 46-55. 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 (1Sa 2:10); in the Virgin's song, it is as the "Help" promised to Israel by all the prophets. My soul ... my spirit--"all that is within me" (Ps 103:1).

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.

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

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

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 Mt 1:18-25.

Progress of the Child.

eighth day--The law (Ge 17:12) was observed, even though the eighth day after birth should be a sabbath (Joh 7:23; and see Php 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 (Ge 21:3, 4); and the names of Abram and Sarai were changed at its first performance (Ge 17:5, 15).

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

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

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

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

hand of the Lord was with him--by special tokens marking him out as one destined to some great work (1Ki 18:46; 2Ki 3:15; Ac 11:21). 68-79. 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 Mt 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" (Lu 1:71, 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.

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

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

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

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).

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" (Lu 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" (Lu 1:75)--or, as in His presence (compare Ps 56:13). (3) Its freedom--"being delivered out of the hand of our enemies." (4) Its fearlessness--"might serve Him without fear." (5) Its duration--"all the days of our life." 76-79. 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" (Ro 9:5).

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

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.

(Compare Isa 9:2; Mt 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 Lu 1:1-4" [Webster and Wilkinson].

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" (Mt 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.

Luke will not write of things about which Christians may safely differ from one another, and hesitate within themselves; but the things which are, and ought to be surely believed. The doctrine of Christ is what the wisest and best of men have ventured their souls upon with confidence and satisfaction. And the great events whereon our hopes depend, have been recorded by those who were from the beginning eye-witnesses and ministers of the word, and who were perfected in their understanding of them through Divine inspiration.

The father and mother of John the Baptist were sinners as all are, and were justified and saved in the same way as others; but they were eminent for piety and integrity. They had no children, and it could not be expected that Elisabeth should have any in her old age. While Zacharias was burning incense in the temple, the whole multitude of the people were praying without. All the prayers we offer up to God, are acceptable and successful only by Christ's intercession in the temple of God above. We cannot expect an interest therein if we do not pray, and pray with our spirits, and are not earnest in prayer. Nor can we expect that the best of our prayers should gain acceptance, and bring an answer of peace, but through the mediation of Christ, who ever lives, making intercession. The prayers Zacharias often made, received an answer of peace. Prayers of faith are filed in heaven, and are not forgotten. Prayers made when we were young and entering into the world, may be answered when we are old and going out of the world. Mercies are doubly sweet that are given in answer to prayer. Zacharias shall have a son in his old age, who shall be instrumental in the conversion of many souls to God, and preparing them to receive the gospel of Christ. He shall go before Him with courage, zeal, holiness, and a mind dead to earthly interests and pleasures. The disobedient and rebellious would be brought back to the wisdom of their righteous forefathers, or rather, brought to attend to the wisdom of that Just One who was coming among them. Zacharias heard all that the angel said; but his unbelief spake. In striking him dumb, God dealt justly with him, because he had objected against God's word. We may admire the patience of God towards us. God dealt kindly with him, for thus he prevented his speaking any more distrustful, unbelieving words. Thus also God confirmed his faith. If by the rebukes we are under for our sin, we are brought to give the more credit to the word of God, we have no reason to complain. Even real believers are apt to dishonour God by unbelief; and their mouths are stopped in silence and confusion, when otherwise they would have been praising God with joy and gratitude. In God's gracious dealings with us we ought to observe his gracious regards to us. He has looked on us with compassion and favour, and therefore has thus dealt with us.

We have here an account of the mother of our Lord; though we are not to pray to her, yet we ought to praise God for her. Christ must be born miraculously. The angel's address means only, Hail, thou that art the especially chosen and favoured of the Most High, to attain the honour Jewish mothers have so long desired. This wondrous salutation and appearance troubled Mary. The angel then assured her that she had found favour with God, and would become the mother of a son whose name she should call Jesus, the Son of the Highest, one in a nature and perfection with the Lord God. JESUS! the name that refreshes the fainting spirits of humbled sinners; sweet to speak and sweet to hear, Jesus, a Saviour! We know not his riches and our own poverty, therefore we run not to him; we perceive not that we are lost and perishing, therefore a Saviour is a word of little relish. Were we convinced of the huge mass of guilt that lies upon us, and the wrath that hangs over us for it, ready to fall upon us, it would be our continual thought, Is the Saviour mine? And that we might find him so, we should trample on all that hinders our way to him. Mary's reply to the angel was the language of faith and humble admiration, and she asked no sign for the confirming her faith. Without controversy, great was the mystery of godliness, God manifest in the flesh, 1Ti 3:16. Christ's human nature must be produced so, as it was fit that should be which was to be taken into union with the Divine nature. And we must, as Mary here, guide our desires by the word of God. In all conflicts, let us remember that with God nothing is impossible; and as we read and hear his promises, let us turn them into prayers, Behold the willing servant of the Lord; let it be unto me according to thy word.

It is very good for those who have the work of grace begun in their souls, to communicate one to another. On Mary's arrival, Elisabeth was conscious of the approach of her who was to be the mother of the great Redeemer. At the same time she was filled with the Holy Ghost, and under his influence declared that Mary and her expected child were most blessed and happy, as peculiarly honoured of and dear to the Most High God. Mary, animated by Elisabeth's address, and being also under the influence of the Holy Ghost, broke out into joy, admiration, and gratitude. She knew herself to be a sinner who needed a Saviour, and that she could no otherwise rejoice in God than as interested in his salvation through the promised Messiah. Those who see their need of Christ, and are desirous of righteousness and life in him, he fills with good things, with the best things; and they are abundantly satisfied with the blessings he gives. He will satisfy the desires of the poor in spirit who long for spiritual blessings, while the self-sufficient shall be sent empty away.

In these verses we have an account of the birth of John the Baptist, and the great joy among all the relations of the family. He shall be called Johanan, or "Gracious," because he shall bring in the gospel of Christ, wherein God's grace shines most bright. Zacharias recovered his speech. Unbelief closed his mouth, and believing opened it again: he believers, therefore he speaks. When God opens our lips, our mouths must show forth his praise; and better be without speech, than not use it in praising God. It is said, The hand of the Lord was working with John. God has ways of working on children in their infancy, which we cannot account for. We should observe the dealings of God, and wait the event.

Zacharias uttered a prophecy concerning the kingdom and salvation of the Messiah. The gospel brings light with it; in it the day dawns. In John the Baptist it began to break, and increased apace to the perfect day. The gospel is discovering; it shows that about which we were utterly in the dark; it is to give light to those that sit in darkness, the light of the knowledge of the glory of God in the face of Jesus Christ. It is reviving; it brings light to those that sit in the shadow of death, as condemned prisoners in the dungeon. 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, Ro 3:17. John gave proofs of strong faith, vigorous and holy affections, and of being above the fear and love of the world. Thus he ripened for usefulness; but he lived a retired life, till he came forward openly as the forerunner of the Messiah. Let us follow peace with all men, as well as seek peace with God and our own consciences. And if it be the will of God that we live unknown to the world, still let us diligently seek to grow strong in the grace of Jesus Christ.