Luke · Chapter 1

V. 1, 2. This short, weighty, artless, candid dedication, belongs to the Acts, as well as the Gospel of St. Luke.

Many have undertaken-He does not mean St. Matthew or Mark; and St. John did not write so early. For these were eye witnesses themselves and ministers of the word.

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 Clarke’s note on “Luke 9:10”.

Most surely believed among us] Facts confirmed by the fullest evidence-twn peplhroforhmenwn pragmatwn. 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.

Verses 1, 2. Forasmuch as many have taken in hand — Who they were to whom the apostle here alludes, who had, from vague reports, (for so his words seem to imply,) rashly published narratives not entirely to be depended on, it is impossible for us now to discover. It is true, the word epeceirhsan, have undertaken, used here by Luke, does not necessarily imply any censure on the writers of such accounts, but the scope of the place seems to imply it, if not on all, at least on some of them: for if all, or even most of them, had furnished true narratives, the number was an argument rather against a new attempt than for it. Grotius justly observes, that the spurious gospels, mentioned by ancient writers, are forgeries manifestly of a later date than the time of Luke. That there were, however, some such performances at the time when Luke began to write, the words of this evangelist are a sufficient evidence: for, to consider this book merely on the footing of a human composition, what writer of common sense would introduce himself to the public by observing the numerous attempts that had been made by former writers, some of whom at least had not been at due pains to be properly informed, if he himself were actually the first, or even the second, or the third, who had written on the subject; and if one of the two who preceded him had better opportunities of knowing than he, and the other fully as good? But the total disappearance of those spurious writings, probably no better than hasty collections of flying rumours, containing a mixture of truth and falsehood, may, after the genuine gospels were generally known and read, be easily accounted for. At midnight, the glimmering of the taper is not without its use, but it can make no conceivable addition to the light of the meridian sun. It deserves, however, to be remarked by the way, that whatever may be thought to be insinuated here by the evangelist, concerning the imperfect information of former historians, there is no hint given of their bad designs. It is justly observed here by Dr. Campbell, that the very circumstance of the number of such narratives, at so early a period, is itself an evidence that there was something in the first publication of the Christian doctrine, which, notwithstanding the many unfavourable circumstances wherewith it was attended, excited the curiosity and awakened the attention of persons of all ranks and denominations; insomuch that every narrative, which pretended to furnish men with any additional information concerning so extraordinary a personage as Jesus, seems to have been read with avidity. To set forth in order a declaration — Greek, anataxasqai dihghsin, to compose a narrative; of those things which are most surely believed among us — As the great foundation of our common faith. The expression, pragmatwn, refers not only to the things believed, but also to the things performed by Christ and his apostles; this first history of Luke being designed to record what Jesus himself said or did, Acts 1:1; and his second, to relate the acts of the apostles: and the participle, peplhroforhmenwn, translated, most surely believed, is rather to be understood as referring to the fulness of that evidence with which the things were attended, than to the confidence with which they were credited. It not only signifies that the doctrines were taught and the things done, but that they were taught and done with such circumstances, as laid a foundation for plhroforia thv pistewv, a full assurance of faith, as to the truth of the doctrines, and the reality of the facts. Even as they delivered them, which from the beginning — Of Christ’s ministry; were eye-witnesses and ministers of the word — Because the persons, according to whose information the writers referred to by Luke composed their histories, are said to have been eye-witnesses as well as ministers of the word, (tou logou,) several writers have supposed that, by the word, Luke meant Christ himself, one of whose titles is, the Word, John 1:1, and, the Word of God, Revelation 19:13. Others, however, by the word, understand the transactions of our Lord’s public life; his sermons, miracles, death, resurrection, and ascension, because these things were the great subjects of the preaching of the apostles, who were eye and ear witnesses of them. And to Christians these were matters of such moment, that the knowledge, consideration, and remembrance of them, were the great business and comfort of their lives. It is no wonder, therefore, that those who were able should set down in writing such particulars of them as they had learned, whether from the conversations or sermons of the apostles and eye-witnesses. But histories thus drawn up, though they might contain many things highly worthy of the notice of Christians, must needs have been defective both in their matter and manner. Wherefore, Luke, having attained a thorough knowledge of our Lord’s history from the very beginning, thought fit to give a more full, regular, and connected account of it than had hitherto appeared, as he signifies in the next verse.

Verse 1. Forasmuch as many have taken in hand to set forth in order a declaration of those things, which within a short compass of years have been acted and accomplished among us. In the first age, Eusebius admits, that no less than sixty gospels had made their appearance; a number which Mr. Whiston repeats without scruple or disbelief. The fathers, Ambrose, Jerome, and Augustine, allow that the number was considerable. Heretics wrote gospels, of which Ambrose says, “they have filled their gospels with empoisoned doctrines,” though otherwise edifying.

Of these gospels Du Pin, the learned ecclesiastical historian, whose original work is now before me, says, Les anciens, font mention de deux evangiles. The ancients mention two gospels, which, though not of equal authority with the four canonical gospels, yet we may not reject them as heretical productions. The first is the gospel of the Nazarenes. The foundation of this work was that of St. Matthew’s, but which, after the christians had fled to Pella, became altered by jewish sectarians.

The second is the gospel according to the Egyptians, a passage from which is cited by St. Clement in his Stromata, where our Saviour says to Salome, who had asked that her two sons might sit, the one on his right and the other on his left hand, “I am come to destroy the works of the woman;” meaning as Clement expounds it, generation and death, the effects of concupiscence. The above gospels are cited also by Origen and Jerome: but both are now lost. To these we add,

1. The gospel of St. Peter, a spurious book, though noticed by Eusebius and Jerome.

2. The gospel of Nicodemus, still extant.

§ 1.—LUKE’S PREFACE, 1-4.

1. Forasmuch—Luke here informs us that the many attempts made to reduce the oral and documentary gospel matter to form had induced him to furnish a complete, orderly, and reliable Gospel. Many—The history of the doings and sayings of Jesus would necessarily constitute a main amount of the preaching of the apostles. Of this history so preached every Church, at any rate, if not many private Christians, would desire to possess some sketch or summary. These would be raw material for history, but not of sufficient authority to become a standard gospel for the Christian Church at large. Among these defective particulars of the many, the gospels of Matthew and Mark, even if written previous to the publication of Luke’s, are not to be included. Matthew’s gospel as yet was in the Hebrew language, and Mark’s was published in distant Italy, so that neither probably was yet in circulation in the locality where Luke was conversant. Have taken in hand—Have undertaken. The phrase in itself expresses neither success nor failure; and so implies neither praise nor censure. The only terms, indeed, in which Luke implies censure are those in which he expresses the excellences he expected his own gospel to exhibit. These excellences will be found to consist in the earliness of the point at which his history begins the care with which he had investigated everything to the bottom, and the certainty of his confirmation. To set forth in order—To arrange. It does not, therefore, seem that Luke reprehends any very great want of orderly arrangement in the documents of these many. A declaration—A narrative or relation. Something less than a history, yet constituting a summary of the matter, however long or short. Things… most surely believed among us—Things held as absolute facts, on the surest evidence, by the full faith of the Church.

1 The preface of Luke to his whole gospel. 5 The conception of John the Baptist, 26 and of Christ. 39 The prophecy of Elisabeth, and of Mary, concerning Christ. 57 The nativity and circumcision of John. 67 The prophecy of Zacharias, both of Christ, 76 and of John.

CHAPTER 1. Verse 1. Have taken in hand. — The verb epeceirhsan signifies to undertake successfully or otherwise. It does not here necessarily denote that the attempts alluded to failed; but yet other expressions in this introduction indicate that a better account was necessary, and that justice had not been done to the great subject. As St. Luke speaks of many having written such accounts, he could not refer to Matthew’s gospel, which was one, nor to Mark’s, which, if previously written, would make but two. It is natural to suppose that events so wonderful as those which had been witnessed by many, and narrated to still greater numbers in so many places by those who had witnessed them, events too which formed the evidences of the truth of the new religion, and which so deeply interested the very consciences and religious hopes of men, should be frequently committed to writing. This would be done often for private use; often for the information of distant friends; and those who might have collected most largely from the viva voce statements of those apostles and disciples “who went everywhere preaching the word,” would no doubt be happy to read their collections in meetings of Christian friends. This would indeed continue after the earliest gospels had been published, because, before the art of printing, books were multiplied slowly, and were of course expensive. Such private collections, no doubt, are those to which St. Luke here refers; but we are not to confound them with the apocryphal gospels afterward published, chiefly by teachers and heads of fanatic sects, full of distorted facts and absurd relations, dreams and forgeries. The age of St. Luke was not the age of pious frauds and religious imposture of this kind, though these evils speedily came in. It was not before the second century that spurious gospels began to circulate, and in the third they greatly increased. Many have perished: a few have been collected by Fabricius: but none of these are so old as the age of St. Luke, and could not therefore be referred to by him. In fact, the manner in which he tacitly contrasts his own account with those to which he alludes shows in what they were defective. He admits that they contained the things believed among Christians, and recorded what had been delivered by eye witnesses and ministers of the word; but when St. Luke speaks emphatically of his accurate information in all things, from the very first, he intimates that there were parts of our Lord’s history which these accounts did not state; when he proposes to write in order, he hints at the confused manner in which the events they had recorded had been thrown together; and, finally, when the end which he proposes was to make Theophilus know the certainty of the things in which he had been instructed that is, to see them in their strongest evidences, so as to have his faith confirmed by reading the narrative, although he does not certainly imply that any fabulous accounts had been introduced into these early writings, yet it does follow that the truth they contained was not placed in its most convincing and persuasive light, either for want of more copious information, or a faulty as well as a defective disposition.

To set forth in order. — The word does not appear to signify more than to compose.

A declaration. — Dihghsuv is a narrative or history.

Most surely believed. — Plhroforein is to certify or assure a person, “plenam fidem facere,” Scapula; but when transferred to things, it signifies that which is fully believed, as in 2 Timothy 4:17. Our translation, most surely believed, in this place, has been without reason objected to, and is certainly to be preferred to Hammond’s “performed,” and Campbell’s “accomplished,” neither of which conveys any clear meaning.

V. 1, 2. This short, weighty, artless, candid dedication, belongs to the Acts, as well as the Gospel of St. Luke.

Many have undertaken-He does not mean St. Matthew or Mark; and St. John did not write so early. For these were eye witnesses themselves and ministers of the word.

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 ap~ archv, from the beginning, must mean, from the time that Christ first began to proclaim the glad tidings of the kingdom; and autoptai, 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] tou logou. Some suppose that our blessed Lord is meant by this phrase; as o logov, the Word or Logos, is his essential character in John 1:1, &c.; 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 logov is frequently used both by the evangelists and apostles.

Verses 1, 2. Forasmuch as many have taken in hand — Who they were to whom the apostle here alludes, who had, from vague reports, (for so his words seem to imply,) rashly published narratives not entirely to be depended on, it is impossible for us now to discover. It is true, the word epeceirhsan, have undertaken, used here by Luke, does not necessarily imply any censure on the writers of such accounts, but the scope of the place seems to imply it, if not on all, at least on some of them: for if all, or even most of them, had furnished true narratives, the number was an argument rather against a new attempt than for it. Grotius justly observes, that the spurious gospels, mentioned by ancient writers, are forgeries manifestly of a later date than the time of Luke. That there were, however, some such performances at the time when Luke began to write, the words of this evangelist are a sufficient evidence: for, to consider this book merely on the footing of a human composition, what writer of common sense would introduce himself to the public by observing the numerous attempts that had been made by former writers, some of whom at least had not been at due pains to be properly informed, if he himself were actually the first, or even the second, or the third, who had written on the subject; and if one of the two who preceded him had better opportunities of knowing than he, and the other fully as good? But the total disappearance of those spurious writings, probably no better than hasty collections of flying rumours, containing a mixture of truth and falsehood, may, after the genuine gospels were generally known and read, be easily accounted for. At midnight, the glimmering of the taper is not without its use, but it can make no conceivable addition to the light of the meridian sun. It deserves, however, to be remarked by the way, that whatever may be thought to be insinuated here by the evangelist, concerning the imperfect information of former historians, there is no hint given of their bad designs. It is justly observed here by Dr. Campbell, that the very circumstance of the number of such narratives, at so early a period, is itself an evidence that there was something in the first publication of the Christian doctrine, which, notwithstanding the many unfavourable circumstances wherewith it was attended, excited the curiosity and awakened the attention of persons of all ranks and denominations; insomuch that every narrative, which pretended to furnish men with any additional information concerning so extraordinary a personage as Jesus, seems to have been read with avidity. To set forth in order a declaration — Greek, anataxasqai dihghsin, to compose a narrative; of those things which are most surely believed among us — As the great foundation of our common faith. The expression, pragmatwn, refers not only to the things believed, but also to the things performed by Christ and his apostles; this first history of Luke being designed to record what Jesus himself said or did, Acts 1:1; and his second, to relate the acts of the apostles: and the participle, peplhroforhmenwn, translated, most surely believed, is rather to be understood as referring to the fulness of that evidence with which the things were attended, than to the confidence with which they were credited. It not only signifies that the doctrines were taught and the things done, but that they were taught and done with such circumstances, as laid a foundation for plhroforia thv pistewv, a full assurance of faith, as to the truth of the doctrines, and the reality of the facts. Even as they delivered them, which from the beginning — Of Christ’s ministry; were eye-witnesses and ministers of the word — Because the persons, according to whose information the writers referred to by Luke composed their histories, are said to have been eye-witnesses as well as ministers of the word, (tou logou,) several writers have supposed that, by the word, Luke meant Christ himself, one of whose titles is, the Word, John 1:1, and, the Word of God, Revelation 19:13. Others, however, by the word, understand the transactions of our Lord’s public life; his sermons, miracles, death, resurrection, and ascension, because these things were the great subjects of the preaching of the apostles, who were eye and ear witnesses of them. And to Christians these were matters of such moment, that the knowledge, consideration, and remembrance of them, were the great business and comfort of their lives. It is no wonder, therefore, that those who were able should set down in writing such particulars of them as they had learned, whether from the conversations or sermons of the apostles and eye-witnesses. But histories thus drawn up, though they might contain many things highly worthy of the notice of Christians, must needs have been defective both in their matter and manner. Wherefore, Luke, having attained a thorough knowledge of our Lord’s history from the very beginning, thought fit to give a more full, regular, and connected account of it than had hitherto appeared, as he signifies in the next verse.

2. Delivered them unto us—This delivery being previous to writing must have been oral. The us to whom they were delivered must be the Church and people contemporaneous with the apostles, and to whom they preached. The phrase “handed down,” therefore, is not a proper translation of the Greek term; for that would imply that the receiver belonged to a later generation. Luke, though after the apostles in rank, was probably their coeval in time. From the beginning—The beginning of the public ministry of Jesus. Eyewitnesses—To be “witnesses chosen before of God” of the doings and sayings of Jesus was the very essence and object of the apostolic office. Acts 10:41, and 1:8, 22; 26:16. In accordance with this is the bold declaration of Peter at a later day: “We have not followed cunningly devised fables… but were eye-witnesses.” On equally strong grounds does John, near the close of the first century, later, in fact, than the publication of this gospel, place his own testimony: “That which was from the beginning, which we have HEARD, which we have SEEN with our EYES, which we have looked upon, and our hands have handled… declare we unto you.” 1 John 1:1. Such declarations afford no room, no interval of time, no chance for the intervention of fabricators for forming traditions, legends, or myths. Our gospels are the plain records of the statements of actual spectators. Ministers of the word—The terms eyewitnesses and ministers are epithets for the same persons. The apostles were to be eye-witnesses of the facts, in order to be official rehearsers of the history.

Verse 2. Even as they delivered. — Paradidonai properly signifies to deliver something over to another; hence, to communicate verbally, or instruct.

From the beginning. — Ap archv here must signify the commencement of Christ’s ministry, when he began to collect disciples. From that time they were eye witnesses of his works and the events of his life; but of what preceded they were not witnesses.

Ministers of the word. — These eye witnesses, especially the twelve apostles and the seventy, had a ministry of the word assigned them during Christ’s life, but of an imperfect character. In this title St. Luke, therefore, more directly refers to their subsequent ministry. They were first eye witnesses of the facts, and then ministers of the word or doctrine which, by their evidence, was demonstrated to be from God. Some take the term; logov here for the personal WORD; but the Gospel is often so called, as, “The sower soweth THE WORD;” “confirming THE WORD with signs following.” And St. Luke himself, in Acts 6:4, speaks of “THE MINISTRY of the word,” diakonian tou logou. Against those who argue that uphrethv denotes a personal attendant, it is sufficient to quote 1 Corinthians 4:1: “Let a man so account of us as of the ministers, uphretav, of Christ, and stewards of the mysteries of God. Here it cannot mean a personal attendant; and this shows that it is a word of the same extent of meaning as minister, and is fitly rendered by it.

V. 3. To write in order-St. Luke describes in order of time; first, The Acts of Christ; his conception, birth, childhood, baptism, miracles, preaching, passion, resurrection, ascension: then, The Acts of the Apostles. But in many smaller circumstances he does not observe the order of time. Most excellent Theophilus-This was the appellation usually given to Roman governors. Theophilus (as the ancients inform us) was a person of eminent quality at Alexandria. In Acts 1:1, St. Luke does not give him that title. He was then probably a private man.

After the preface St. Luke gives us the history of Christ, from his coming into the world to his ascension into heaven.

Verse 3. Having had perfect understanding] parhkolouqhkoti anwqen, 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] anwqen, from their origin. Some think anwqen 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, qeou filov, 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, kratiste, 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.

Verses 3, 4. It seemed good to me also — That is, I have judged it to be my duty; Luke, doubtless, was moved by the Holy Ghost to write his history, as he was also to write in the manner he has done; but in both he was moved as a reasonable creature, and not as a machine: having had perfect understanding of all things — Greek, parhkolouqhkoti anwqen pasin akribwv, having accurately traced all things from their first rise: “Luke might have this thorough knowledge by intimate conversation with the apostles, and particularly with Paul, whose companion he was for a long time; or perhaps he was present himself at a number of transactions which he has recorded. The assurance with which he speaks of his own knowledge of these things, leads us to think that he was an eye-witness of some of them. On this supposition, his reasoning in this preface will be more conclusive than on any other, and will stand thus: Seeing many have written from the information of the eye-witnesses and ministers, I, who from the very first have had perfect knowledge of all things, both by conversing with the eye-witnesses, and by being present myself at many of the transactions of Jesus, have thought it incumbent on me to write his history, for the more certain information of mankind.” To write unto thee in order — Greek, kaqexhv soi grayai, to write an orderly account to thee. So Dr. Doddridge; who observes, “It is chiefly on the authority of this clause that Le Clerc, and many other modern harmonizers (of the gospels) have thought, as Beza also did, that all the other gospels are to be reduced to the order of Luke wherever they differ from it: a conclusion which I apprehend to be an occasion of many errors, and particularly injurious to the character of Matthew. The foundation of it is very precarious; since it is evident this evangelist might, with great propriety, be said to have given an orderly account of the history of Christ, as the leading facts [such as his conception, birth, childhood, baptism, preaching, miracles, passion, resurrection, ascension] are placed in their due series, though some particulars are transposed.” Most excellent Theophilus — As the word Theophilus signifies lover of God, some have thought it is not a proper name here, but a general title, applicable to every true Christian. But, as Dr. Campbell justly observes, if the evangelist meant to address his discourse to all pious Christians, and had no one individually in view, he would certainly have put his intention beyond all doubt, by using the plural number, and saying, kratistoi qeofiloi, most excellent lovers of God. Besides, to have addressed all true Christians under the appearance of bespeaking the attention of an individual, does not seem agreeable to the simplicity of style used in the gospel; and must have appeared to the writer himself as what could not fail to be misunderstood by most readers, proper names of such a form as Theophilus, and even this very name, being common in Greek and Latin authors. The word is, therefore, undoubtedly the proper name of a person: and the title, kratiste, most excellent, is given him, not to describe his character, although doubtless he was a truly pious and excellent Christian, but on account of his office or rank in civil society, the same title being commonly given to persons in high stations of life; and particularly to the Roman governors. Accordingly Paul uses it in addressing Felix and Festus. This Theophilus, as the ancients inform us, was a person of eminent quality at Alexandria. In Acts 1:1, Luke does not give him this title. He was then probably a private man. The evangelist, by inscribing his two books to him, bestowed on him a fame which will last while Christianity subsists. That thou mightest know — More fully and circumstantially; the certainty — The exact and certain truth; of those things in which thou hast been instructed — Namely, formerly, by those who had been made the instruments of initiating him into the Christian faith. The word kathchqhv, here used, doth with great accuracy express the instructions given to those who were training up for admission to the Christian Church, whose name of catechumens was, as it is well known, derived from hence, and applied without any particular regard to the age of the persons concerned. Compare Acts 18:25. We are not to suppose that Luke had the edification of Theophilus merely in view, in writing his history; he also doubtless meant it for the instruction of persons of all nations and ages into whose hands it should fall.

3. The gospel of truth, a Valentinian production.

4. The gospel of perfection, approved by the Gnostics.

3. It seemed good to me also—This seeming good to himself does not exclude a concurrence with the influence of inspiration, nor a use of the aid of Paul. So in the letters of the counsel at Jerusalem, it is said, “it seemed good to the Holy Ghost and to us.” Acts 15:28.

Having had perfect understanding—Having completely traced out by investigation to the utmost. Luke here writes in the true conscientious historical spirit. Though he had not studied in the schools of modern criticism, he had all the means of immediate investigation, of which the rules of modern criticism seek to supply the want. Conscientiousness and common sense, with facts and witnesses so near at hand, were incomparably superior to any critical apparatus of the modern professor. Besides, he had more than any secular historian can claim. He had a providential commission, a divine inspiring guidance, and the endowment of the discerning of spirits. He so wrote by order of the great Head of the Church, and his record was accepted by the Church in its gifted and blessed first age. From the very first—This refers to the early point to which Luke’s investigations carried the beginning of his history back, namely, to the angel’s announcement to Zacharias in verse 5. In order—Not a mere unarranged miscellany, or series of swings or doings, but a narrative with a beginning, middle, and end. This does not pledge Luke to an absolutely accurate observance in details of chronological order; for of that his documents may not have always furnished him the means. Yet no evangelist is so careful to connect his events chronologically with contemporaneous secular history as Luke; no error, we firmly believe, has ever been truly detected in his professed chronological statements; and if the investigations of Wieseler be reliable, Luke has well sustained any professions of a chronological order which he can be supposed to have here made. Most excellent Theophilus—As the name Theophilus signifies a lover of God, some have supposed that it stands as a symbol to represent any Christian reader. But the literal writings of the New Testaments know no such use of symbolic names. The epithet most excellent indicates not affection simply for a friend, but respect for elevated character or rank. Theophilus, therefore, must be considered as a Christian of influential character; a convert, perhaps, of Luke. Of his residence we have but one indication. The Acts of the Apostles is also addressed by Luke to Theophilus, (Acts 1:1;) and it has been noted that Luke, when his narrative brings him into Italy and near Rome, mentions such minute places as Appii Forum and the Three Taverns (Luke 28:15) precisely as if they were known to Theophilus. The inference is that he was a resident of Rome. Although, however, the name of Theophilus is not symbolic, yet Theophilus himself stands as a representative man for every Christian reader. Neither the Gospel nor the Acts are to be viewed as a mere private letter to him. In a similar way, Cicero addressed his treatises on Old Age and on Friendship to Atticus; Horace addressed his Art of Poetry to the Pisoes; and Plutarch addressed his Treatise on Divine Delay to Cynius. This address, although it was usually attended with some personal references, yet, like a modern dedication of a book, was simply a token of respect for an honoured friend; and the composition itself was none the less a work for the public and posterity.

Verse 3. It seemed good to me also. — I also determined. He was moved by the Holy Spirit to this work, but as a reasonable being, as one observes, not a machine. He had felt the greatest interest in the subject, made the most diligent inquiries, laid up in his heart what he himself had observed; and God chose a man thus qualified for the task to perform it; and that he might do it infallibly, and in a manner more perfect than his natural or acquired qualities would enable him, he granted him his own inspiration. Perfect understanding of all things from the very first. — Parakolouqein is to trace or investigate any matter so as to obtain a thorough knowledge of it. Here the word is strengthened by the addition of akribwv, accurately.

From the very first. — Anwqen is taken, by Lightfoot, in its primary sense, from above, to denote inspiration. But this explicit and direct profession of inspiration is not in the manner of the sacred writers; and the sense of from the top or commencement is to be preferred, and refers not only to his knowledge of things from the commencement of our Lord’s public ministry, but from his conception and birth.

In order. — Kaqexhv has been understood to signify an exact successive series of events, so that St. Luke’s narrative has been, by some harmonists of the gospels, taken as the rule by which to adjust the others. A careful consideration will, however, show that the order of which he speaks cannot be the order of succession of time. St. Luke indeed furnishes some important dates, but in a great number of instances the order of time has been disregarded; of which the evidence is furnished in his own gospel itself, as in several of his accounts or the miracles, discourses, and journeys of Christ. St. Luke’s order must therefore be understood of his referring events to certain classes, adopted for the sake of illustration. Rosenmuller has marked these classes as follows: The first contains the narrative of the birth of Christ, with all its circumstances; the second, the particulars of our Saviour’s infancy and youth; the third includes the preaching of John and the baptism of Christ; the fourth comprehends his discourses, miracles, and actions, during the three whole years of his ministry; the fifth contains our Saviour’s last journey to Jerusalem, including the circumstances relative to his passion, death, resurrection, and ascension. Campbell observes, “From the word kaqexhv, we cannot conclude, as some have done, that the order of time is better observed by this than by any other evangelist. It does not necessarily relate to time. See Acts 18:23. The proper import of it is distinctly, particularly, as opposed to confusedly, generally.” Most excellent Theophilus. — The epithet kratiste indicates that Theophilus was a real not a feigned person; for this title was given exclusively to persons of eminence, as to Festus and Felix, the Roman governors, Acts 23:26; 26:25. It is equivalent to the Latin optimus. Such a title St. Luke was not likely to attach to an imaginary person. Besides, we have no instances in the other parts of Scripture history of the use of feigned names.

Verse 4. Wherein thou hast been instructed.] kathchqhv-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 labour 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 Luke 1:1.

Verses 3, 4. It seemed good to me also — That is, I have judged it to be my duty; Luke, doubtless, was moved by the Holy Ghost to write his history, as he was also to write in the manner he has done; but in both he was moved as a reasonable creature, and not as a machine: having had perfect understanding of all things — Greek, parhkolouqhkoti anwqen pasin akribwv, having accurately traced all things from their first rise: “Luke might have this thorough knowledge by intimate conversation with the apostles, and particularly with Paul, whose companion he was for a long time; or perhaps he was present himself at a number of transactions which he has recorded. The assurance with which he speaks of his own knowledge of these things, leads us to think that he was an eye-witness of some of them. On this supposition, his reasoning in this preface will be more conclusive than on any other, and will stand thus: Seeing many have written from the information of the eye-witnesses and ministers, I, who from the very first have had perfect knowledge of all things, both by conversing with the eye-witnesses, and by being present myself at many of the transactions of Jesus, have thought it incumbent on me to write his history, for the more certain information of mankind.” To write unto thee in order — Greek, kaqexhv soi grayai, to write an orderly account to thee. So Dr. Doddridge; who observes, “It is chiefly on the authority of this clause that Le Clerc, and many other modern harmonizers (of the gospels) have thought, as Beza also did, that all the other gospels are to be reduced to the order of Luke wherever they differ from it: a conclusion which I apprehend to be an occasion of many errors, and particularly injurious to the character of Matthew. The foundation of it is very precarious; since it is evident this evangelist might, with great propriety, be said to have given an orderly account of the history of Christ, as the leading facts [such as his conception, birth, childhood, baptism, preaching, miracles, passion, resurrection, ascension] are placed in their due series, though some particulars are transposed.” Most excellent Theophilus — As the word Theophilus signifies lover of God, some have thought it is not a proper name here, but a general title, applicable to every true Christian. But, as Dr. Campbell justly observes, if the evangelist meant to address his discourse to all pious Christians, and had no one individually in view, he would certainly have put his intention beyond all doubt, by using the plural number, and saying, kratistoi qeofiloi, most excellent lovers of God. Besides, to have addressed all true Christians under the appearance of bespeaking the attention of an individual, does not seem agreeable to the simplicity of style used in the gospel; and must have appeared to the writer himself as what could not fail to be misunderstood by most readers, proper names of such a form as Theophilus, and even this very name, being common in Greek and Latin authors. The word is, therefore, undoubtedly the proper name of a person: and the title, kratiste, most excellent, is given him, not to describe his character, although doubtless he was a truly pious and excellent Christian, but on account of his office or rank in civil society, the same title being commonly given to persons in high stations of life; and particularly to the Roman governors. Accordingly Paul uses it in addressing Felix and Festus. This Theophilus, as the ancients inform us, was a person of eminent quality at Alexandria. In Acts 1:1, Luke does not give him this title. He was then probably a private man. The evangelist, by inscribing his two books to him, bestowed on him a fame which will last while Christianity subsists. That thou mightest know — More fully and circumstantially; the certainty — The exact and certain truth; of those things in which thou hast been instructed — Namely, formerly, by those who had been made the instruments of initiating him into the Christian faith. The word kathchqhv, here used, doth with great accuracy express the instructions given to those who were training up for admission to the Christian Church, whose name of catechumens was, as it is well known, derived from hence, and applied without any particular regard to the age of the persons concerned. Compare Acts 18:25. We are not to suppose that Luke had the edification of Theophilus merely in view, in writing his history; he also doubtless meant it for the instruction of persons of all nations and ages into whose hands it should fall.

4. Mightest know the certainty—This was the great ultimate object; that the Christian laity, of whom Theophilus was a representative, might be fully assured of the perfect confirmation of the Christian history. This confirmation would arise from the profoundly reliable character of Luke, and from his perfect understanding of all things, even from the very first. Hast been instructed—The Greek word here used, kathchqhv, is that from which the words catechise and catechumen are derived. This probably refers not to the catechesis of Theophilus’s childhood; for Theophilus was probably an adult when the apostolic ministry commenced. It more probably refers to the private oral instruction preparatory to baptism which the minister of the word bestowed on the young convert, over and above the preaching of the word. This catechetical instruction would embrace such documentary or traditional history of Jesus as his particular Church possessed. Luke now proposes to give this catechetical matter a more authentic substance and form.

It is agreed among scholars that this brief preface of Luke’s is written in the purest Greek style of any passage in the New Testament. § 3.—ELISABETH’S CONCEPTION, 1:5-25.

Luke now opens his gospel history with the striking scene which announced the approaching birth of John, the harbinger of Jesus. During the 400 years preceding the account now to be narrated, neither vision nor miracle had been vouchsafed by God to his people. As the old canon closed with the prediction by Malachi that the coming of Elijah should precede the advent of the Messiah, so the first action of the new is to announce the true Elijah’s birth. God did but honour the ordinances of his own appointment when he made his temple the place, his priesthood the instrument, and his service the time of the initial movement.

Verse 4. Know the certainty. — By a particular and full statement of things whereby their evidence would be set forth in a more convincing manner. Wherein thou hast been instructed. — Every Christian in those early ages who had heard the preaching of the apostles and others, and had placed himself under due course of instruction, would be taught the leading facts of Christ’s history, and the leading doctrines of his discourses. On this sure basis faith might be built, and it would be confirmed by the various miracles wrought by the apostles and those to whom supernatural gifts had been communicated. Still, all the knowledge acquired in this manner would be general; and it is easy for us, who have so often felt the edification arising from reading the gospels, to conceive of the immense benefit which was conferred upon a sincere but young and partially informed believer, by putting into his hands even one of those Divine and all-important narratives of the history and discourses of our Lord. Through Theophilus the gift was, however, designed for the whole Church.

V. 5. The course of Abia-The priests were divided into twenty-four courses, of which that of Abia was the eighth, 1 Chronicles 24:10. Each course ministered in its turn, for seven days, from Sabbath to Sabbath. And each priest of the course or set in waiting, had his part in the temple service assigned him by lot.

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, Genesis 49:10, was now fulfilled; for the sceptre 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: Micah 5:1, 2. See a large account of the family of the Herods, in Clarke’s note on “Matthew 2:1”. 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, 1 Chronicles 24:1, &c., each family serving a whole week, 2 Kings 11:7; 2 Chronicles 23:8. Abiah was the eighth in the order in which they had been originally established: 1 Chronicles 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 neighbours. 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 5. There was in the days of Herod, the king of Judea — This is he who is commonly known by the name of Herod the Great, a cruel, ambitious man, who, without any title, obtained the crown of Judea from the Roman senate, to whom he was recommended by Mark Antony. Under his government the Jews were very uneasy, because he was a foreigner. Nevertheless, the Roman generals in those parts having given him possession of the throne, by his own prudence and address he maintained himself in it for the space of forty years. His reign, though celebrated on many accounts, was remarkable for nothing so much as that, toward the conclusion of it, the Messiah and his forerunner were born. Besides Herod the king, there are two others of this name mentioned in Scripture, namely, Herod surnamed Antipas, his son, who was inferior to his father both in dignity and dominion, being only a tetrarch, and having no dominions but Galilee and Perea: it was this Herod that beheaded the Baptist, and with his men of war mocked our Lord. The other was Herod Agrippa, the grandson of Herod the king by Aristobulus, and brother to Herodias, Philip’s wife. He killed James the apostle with the sword, and imprisoned Peter to please the Jews; and was himself eaten up of worms for his affecting divine honours. Agrippa, before whom Paul pleaded his cause, was the son of this Herod, for which reason he is commonly called Agrippa. Of the course of Abia — The priests were become so numerous in David’s time, that they could not all minister at the tabernacle at once. He therefore divided them into twenty-four courses, or companies, who were to serve in rotation, each company by itself for a week. The time of their ministration, as well as the course itself, was called efhmeria, a name which originally belonged to the Athenian magistrates, who being fifty men chosen by lot out of each tribe, and each man governing the city a single day, the days which any tribe governed, as well as its fifty governors succeeding one another, were called efhmeriai. Now there being a considerable resemblance between this division and succession of the Athenian magistrates, and that of the Jewish priests, the Greek interpreters of the Old Testament applied the same name to the courses of the priests, though somewhat improperly, as their ministry lasted not for a day but a week. The course of Abia, (that is, that of which Abia, or Abijah, was the head in David’s time,) was the eighth. See the notes on 1 Chronicles 24:3-10.

5. The gospel according to St. Matthias. This being mentioned by Origen, Eusebius, and Jerome, is put by Galesus in our apochryphal books.

5. Days of Herod—Herod, surnamed the Great. See note on Matthew 2:1. Course of Abia—Abijah. See 1 Chronicles 24:3, 10, 19; also, Nehemiah 12:1, 4, 17. When the sons of Aaron became too numerous, David divided them into twenty-four courses, or classes. Each class had supervision of the daily service of the temple for a week. The priests for each day of the week were selected from the class by lot. On the return from the captivity but four courses were left, which were again divided into twenty-four. The course of Abia, being the eighth, it has been calculated officiated April 17-23, and in October 3-9.

His wife was of the daughters of Aaron—Both John’s parents were of priestly rank, the most honourable nobility among the Jews. It is a saying of R. Jochanan, “He that would be rich, let him join himself to the seed of Aaron; for so it is, that the law and the priesthood make rich. R. Idi bar Abin married a priestess, and from him proceeded those that were made doctors, namely, R. Shecheth, and R. Joshua.” And so Josephus says, “As among different nations there are different sorts of nobility, so with us the sharing of the priesthood is token of illustrious rank.” And so the learned Greek Jew of Alexandria, the celebrated Philo, a contemporary of Jesus, loftily said, “As far as God surpasses man in greatness, so far the high-priesthood surpasses the royalty; for the former is the service of God, the latter the care of men.” The two illustrious births now about to be announced were to be from the daughters of the sacred line of Aaron and the royal line of David.

Verse 5. A certain priest named Zacharias. — Several reasons appear for the insertion of the account of the birth of John the Baptist, at least in one of the gospels.

1. That John might be pointed out as a special messenger of God, by the supernatural circumstances accompanying his birth; for whatever accredited John gave weight to his testimony respecting the Messiahship of Jesus.

2. That we might be made acquainted with some interesting particulars respecting the mother of our Lord after her conception.

3. That several prophetic songs, uttered under special inspiration, and which showed that the long suspended gift of prophecy had been restored, might be recorded.

Of the course of Abia. — The Jewish priests were divided into twenty-four courses, each of which attended, in rotation, to perform the service of the temple. At the three great feasts they all attended. That Zacharias was a priest of one of these courses, proves that he was not the high priest, as some have thought; for the high priest was of no course. As each course, so each priest in the course, was in attendance for one week, twice in each year, the great festivals excepted.

Of the daughters of Aaron. — Yet she was cousin to Mary, who was of the tribe of Judah, which indicates the marriage of some predecessor into the other tribe. The priests might marry into any of the tribes of Israel; and the law restraining heiresses to marry into their own tribes did not extend to other daughters, nor at all to the tribe of Levi, who had no share in the land.

Righteous before God. — Not as the Pharisees, before men, but in the sight of God; and therefore sincerely so, because God trieth the reins and the heart.

Commandments and ordinances. — These comprehend both moral and ceremonial injunctions; but that entolai signifies the former, dikaiwmata, the other, is assumed without sufficient proof. They are words of nearly similar import, and each includes whatever God has expressly commanded, whether positive or moral; which, as resting upon the same authority, is felt to be binding upon his conscience by every good man. The righteousness of this venerable pair is the same, substantially, as the righteousness of true Christians. We have our moral rules and our ritual observances, although the latter are of a simpler character, as suited to a more perfect and spiritual dispensation; and in walking in them, a phrase which expresses the habit of obedience, our practical righteousness consists.

Blameless. — Neither as to the moral law, nor the ritual obligations of Judaism, were they open to the slightest human blame or censure.

V. 6. Walking in all the moral commandments, and ceremonial ordinances, blameless-How admirable a character! May our behaviour be thus unblamable, and our obedience thus sincere and universal!

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 neighbour, and to themselves, walk constantly hand in hand. See Clarke’s note on “Matthew 3:15”. Perhaps entolai, commandments, may here mean the decalogue; and dikaiwmata, ordinances, the ceremonial and judicial laws which were delivered after the decalogue: as all the precepts delivered from Exodus 21:1ff to Exodus 24:1ff are termed dikaiwmata, judgments or ordinances.

Verse 6. They were righteous before God — They were sincerely and really righteous; they were so in God’s sight, whose judgment, we are sure, is according to truth; they approved themselves to him who searcheth the heart; and he was graciously pleased to accept them. It is a happy thing when those that 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 give them cause of joy. Walking in all the moral commandments and ceremonial ordinances of the Lord blameless — Thus they manifested their righteousness: it shone forth in the whole course of their conversation; in every branch of piety and virtue. How admirable is the character given of this pious pair! May our behaviour be thus unblameable, and our obedience thus sincere and universal! The two words, entolaiv kai dikaiwmasi, here used, are generally interpreted, the former of the moral, the latter of the ceremonial precepts of the divine law. It is certain, however, that they are often taken in a much more extensive sense; and that undoubted examples may be produced, to prove that both terms are used promiscuously in both senses.

6. The gospel of St. Thomas. This also is named by the above fathers, and is put by Galesus in the same rank.

7. The gospel of St. Bartholomew, which Origen names in his preface to his homilies on Luke, and St. Jerome in his commentaries on St. Matthew. This also is called apochryphal.

8. The gospel of Thaddeus, apochryphal.

6. Commandments and ordinances—Commandments refer to the moral law, ordinances to the ritual. Blameless—Blameless even before God. Not blameless, indeed, as tried by the Christless law, which makes no allowance for infirmities; but blameless as living, through grace, under the atonement, in the undiminished approbation of God. So perfect was their faith, and so pure their life, that God imputed no blame unto them. This was their ordinary spiritual state; yet it excluded not the possibility of sin. For at a moment of trial Zacharias was betrayed into fault, and suffered a divine penalty.

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, Genesis 11:30; 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, Genesis 17:17, and it had CEASED to be with Sarah AFTER THE MANNER OF WOMEN, Genesis 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, Genesis 17:16. The angel of the Lord announces the birth of John the Baptist, Luke 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 7. And they had no child — The providence of God so ordering it, that the birth of John the Baptist might be the more remarkable, and might excite the greater attention; because that Elisabeth was barren — Even when in the flower of her age. And they both were now well stricken in years — Here, then, was a double obstacle in the way of their having children, both the natural barrenness of Elisabeth, and the old age of them both; and, consequently, a double proof of the supernatural agency of God in the birth of John, evidently showing him to be a person miraculously sent by God. It is worthy of observation here, that many eminent persons under the patriarchal and Mosaic dispensations, were born of mothers that had been long barren, as Isaac, Jacob, Joseph, Samson, Samuel, and here John the Baptist, to render their birth the more extraordinary, and the blessing of it the more valuable in the eyes of their parents; and to show, that when God keeps his people waiting long for a particular mercy, he is sometimes pleased to recompense them for their patience, by doubling the worth of it when it is given.

Verse 7. Well stricken in years. — The ages are not given; so that whether the event of Elisabeth’s conception was strictly miraculous or merely preternatural, cannot be determined. It supposed, in either case, a special interposition of God; so that John was born out of the usual course of things.

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.

8. While he executed the priest’s office—In order to understand the scene, which now so solemnly opens our Christian history, let the reader compare our Temple Plan in vol. i, p. 247. At the hour (probably of the Sabbath, when all the congregation of Israel attended) the people are in the Court of Israel, and the Court of the Women, in front of the Great Altar, on which the bleeding lamb is about being placed. In the so-called HOLY PLACE is the Altar of Incense, (7,) with the Golden Table for the show-bread (6) and the Golden Candlestick (8) on either side. Two officiating priests are present; the one to supervise the sacrifice on the Great Altar, and to the other (being to-day Zacharias himself) belongs the more honourable office of burning the incense on the Golden Altar in the Holy Place.

Verse 8. Before God. — That is, in the temple, and in his turn, according to the course of Abia.

Verse 9. His lot was, &c.] 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 9. His lot was to burn incense — “Because some parts of the sacred service were more honourable than others, both the priests and Levites divided the whole among them by lot. The Jews tell us, that there were three priests employed about the service of the incense; one who carried away the ashes left on the altar at the preceding service; another who brought a pan of burning coals from the altar of sacrifice, and, having placed it on the golden altar, departed; a third, who went in with the incense, sprinkled it on the burning coals, and, while the smoke ascended, made intercession for the people. This was the part that fell to Zacharias, and the most honourable in the whole service.” — Macknight. When he went into the temple of the Lord — As the original word here is not to ieron, but ton naon, it ought to have been rendered, the house, or sanctuary. The former word, properly signifying the temple, comprehended the whole edifice, with all its enclosures, piazzas, and other buildings; the latter included only what is termed, by way of eminence, the house, consisting of the vestibule, the holy place or sanctuary, and the most holy. The altar of incense, on which the perfumes were burned, was in the sanctuary; the people who were praying without, were in the temple, en to ierw, in the court of Israel, though not in what was strictly called the house of God. See note on Matthew 21:12.

9. The gospel of Barnabas, apochryphal.

10. The gospel of Andrew, apochryphal.

These gospels must have contained some good things, else they would not have been so honourably named by those fathers, and retained as apochryphal works. Had they been really written by the apostles whose names they bear, and uncorrupted, they would have found their way into the sacred canon.

Ver. 3. It seemed good to me also to write. Though Luke had access to those gospels then in use, yet he would write from the oral dictates of those who had accompanied the Lord from the commencement of his glorious career. Those short words show the great care which our evangelist took that nothing might enter his copy but the truth, and the truth as it is in Jesus. No doubt he had the manuscripts to which he alludes, as well as the living witnesses.

Having had perfect understanding of all things from the very first. Anwdhn, as in John 3:3, designates also a knowledge of those things from above. As the new birth is from above, so Luke claims here, in addition to the apostolic teaching, inspiration from the Holy Spirit. Theophilus, a lover of God. This cannot be fictitious, because he had been instructed in the christian faith: but who he was is uncertain. Ver. 5. In the days of Herod — a certain priest named Zacharias, of the course of Abia, or Abijah. Two of the twenty four courses served a month, but all assisted at the great festivals. Each of these courses were subdivided, according to the houses of their fathers.

Ver. 6. They were both righteous before God, walking in all the commandments and ordinances of the Lord blameless, This testimony is given to the parents of John, to show that the long-promised herald of the Messiah, who went before his face, as a burning and a shining light, emanated from a hallowed parentage; and being specially promised to Israel, he was, like Isaac, specially given when his parents were both advanced in years. The works of God are works of admiration. Ver. 9. His lot was to burn incense, at the evening and morning sacrifice. In Ecclesiasticus, chap. 50:15, we are told that Simon the highpriest “poured out a sweet-smelling savour to the Most High, the King of all. Then shouted the sons of Aaron, and sounded the silver trumpets, and made a noise to be heard, for a remembrance before the Most High. Then all the people fell down to the earth upon their faces, to worship the Lord God, the Most High.” In later times they rung a bell when the incense was ignited; and while the priest was praying, each man in silence, or with a low voice, so as to hear only his own voice, prayed for pardon and for grace. But why should the papists at mass burn incense, and ring a little bell? This mimicry insults the mediatorial advocacy of Christ as imperfect. Why not also kill oxen and sheep? — On the word temple, see 1 Samuel 1:9. 2 Samuel 7.

9. To burn the incense—The composition of the sacred incense for the altar (which the Jews were forbidden to make for private use) is given in Exodus 30:34-38. It was in the performance of the service placed in a vase or cup, called the censer, upon the Golden Altar in the Holy Place, with burning coals beneath, producing by its smoke a powerful perfume, filling the Temple with its fragrance. As it was within the MOST HOLY, on the Sacred Ark, between the Cherubim, that God the King of Israel dwelt, whose house the Temple was, so the bread, the candlestick, and the incense were all, symbolically, furnishings for him.

Some have incorrectly supposed that Zacharias was High Priest. But that pontiff’s duty was to enter the MOST HOLY once a year to make expiation for the people; namely, on the great day of atonement.

Verse 9. His lot was to burn incense, &c. — The priests in each class distributed the service each was to perform by lot; and in this way it was determined who should cleanse the altar, who slay the sacrifice, who should sprinkle the blood, who should remove the ashes from the innermost altar, who should cleanse the lamps, who should burn the incense, &c. The last was esteemed a highly honourable service.

V. 10. The people were praying without, at the time of the incense-So the pious Jews constantly did. And this was the foundation of that elegant figure, by which prayer is in Scripture so often compared to incense. Perhaps one reason of ordaining incense might be, to intimate the acceptableness of the prayer that accompanied it; as well as to remind the worshippers of that sacrifice of a sweet-smelling savour, which was once to be offered to God for them, and of that incense, which is continually offered with the prayers of the saints, upon the golden altar that is before the throne, Revelation 8:3, 4.

Verse 10. The whole multitude-were praying] The incense was itself an emblem of the prayers and praises of the people of God: see Psalm 141:2; Revelation 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, Exodus 30:7, 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 10. The whole multitude of the people, &c. — The manner in which the evangelist expresses himself here, shows that a more than ordinary concourse of the people was in the temple on this occasion, from which we may infer that it was a sabbath, or some high festival time; for often on ordinary week-days, few of the people were present at the morning and evening sacrifices, and therefore “four and twenty men were employed to attend this service, as representatives of the people of Israel, to lay their hands on the head of the sacrifice, to pray, and to receive the blessing. These were called, from their office, stationary men.” — Macknight. This circumstance of there being a multitude present, would give great publicity to the facts here recorded, and cause them to become the subject of much inquiry and conversation, both in Jerusalem and through all the country. In consequence of which, doubtless, an expectation would be excited in the minds of many, that God was about to visit his people in some extraordinary way; which would tend greatly to prepare them for the reception of the gospel, when it should be offered to them. The people were praying without at the time of incense — This the pious Jews constantly did, and that not only in the temple, but everywhere else; choosing to present their supplications to God at the hours of sacrifice and incense, while the ministers of religion interceded for the nation. Hence these hours were called the hours of prayer, Acts 3:1. And this was the foundation of that elegant figure, by which prayer is, in Scripture, so often compared to incense. And perhaps one reason of ordaining incense might be, to intimate the acceptableness of those pious prayers which accompanied it, as well as to remind the worshippers of that sacrifice of a sweet-smelling savour, which was in due time to be offered to God for them, and of that incense which was and is continually offered with the prayers of the saints, upon the golden altar that is before the throne, Revelation 8:3, 4. Observe, reader, 1st, All the prayers which we offer to God here, in his courts, are acceptable and successful only by virtue of Christ’s intercession in the temple of God above. 2d, We cannot expect to have an interest in his intercession, if we do not unite our own supplications to his, and sincerely and fervently pray for ourselves. Nor, 3d, is it sufficient for us to be present 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; if he pray in ever so pertinent, judicious, and lively a manner, if we be not at the same time engaged in prayer in concurrence with him, what will it avail us?

10. People were praying—When the priest within the Holy Place, sprinkles the incense in the censor upon the burning altar, as the column of incense rises, the prayers of the people also ascend, of which the incense was the sacred type; and while the incense is ascending the bleeding victim is on the altar. Just so, when our prayers ascend, the great atoning victim avails in our behalf. So does the scene which introduces the new dispensation typify the results for which the new dispensation took existence.

Verse 10. The whole multitude of the people. — From this it has been probably concluded that the time was a Sabbath or a festival; for on ordinary days the attendance was not numerous. Hence, there were always twenty-four men engaged to attend, who represented the whole people of Israel, laid their hands upon the head of the sacrifices, prayed, and received the benediction. On this curious representative institution Maimonides remarks, “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 choose out of Israel men that were fit, and feared to sin, that they might 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-four stations, according to the number of the courses of the priests and Levites.” Thus on all occasions the whole body of the Israelites everywhere was represented by these stationary men, and through them, as their representatives, all were supposed to be present.

At the time of incense. — The golden altar, or altar of incense, was within the naov, or sanctuary, or temple itself. Here when the priest burned the “sweet incense,” in the morning and in the evening, the people without, in the court of the Israelites, prayed, each by himself, for the pardon of his sins, till the priest returned and pronounced the benediction. This is vigorously described in the book of Ecclesiasticus 50:19-21: “And the people besought the Lord, the Most High, by prayer before him that is merciful, till the solemnity of the Lord was ended, and they had finished his service. Then he (the priest) went down, and lifted up his hands over the whole congregation of the children of Israel, to give the blessing of the Lord with his lips, and to rejoice in his name. And they bowed themselves down to worship the second time, that they might receive a blessing from the Most High.” The whole was typical of the intercession of our great High Priest, the presentation of our prayers through Him whose merit alone can render them a “sweet-smelling savour to God,” and of that effectual BLESSING in the daily forgiveness of sin which he bestows upon all those who “draw near to God through him.”

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 favour 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, Psalm 110:4. 3. The place in which the angel appeared-Jerusalem; out of which the word of the Lord should go forth, Isaiah 2:3, and not at Hebron, in the hill country of Judea, where Zacharias lived, Luke 1:39, which was the ordinary residence of the priests, Joshua 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, John 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 Hebrews 7:25, with Hebrews 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.

Verses 11, 12. There appeared unto him an angel — About four hundred years had passed since God had vouchsafed to his ancient people any supernatural communication, either by prophecy, the ministry of angels, or in any other extraordinary way. But as he was now about to send them the Messiah, and establish through him a new dispensation, by which a new and more spiritual way of intercourse with himself should be opened and settled, he sends an angelic messenger to announce his intentions, and prepare their minds for the reception of so great a blessing. For as the law, an inferior economy, was given at first, in a great measure, by the ministry of angels, it was proper that the gospel, a more excellent institution, should not want at least an equally extraordinary and honourable introduction. When Zacharias saw him, he was troubled — Although he was accustomed to converse with God, yet we see he was thrown into a great consternation at the appearance of his angelic messenger, nature not being able to sustain the sight. Is it not then an instance of the goodness, as well as the wisdom of God, that the services which these heavenly spirits render us are generally invisible?

11. Angel of the Lord—See note on Matthew 1:20. The appearance of this angel is the opening of the miraculous dispensation of grace. On the right side of the altar—Zacharias at the proper signal ascending the steps behind the Great Altar, passes through the Porch, and walking the gilded floor, (for ceiling, walls, and probably floor, were sheeted with a complete overlay of gold,) approaches the altar upon which the censer has been placed. In this sanctuary no glare of day ever penetrates; but from the golden chandelier, with its seven branches crowned with lamps, pours a blaze of golden light over the golden altar and table, filling the golden room with richest splendour. The column of incense rises to soften the light and fill the air with fragrance. In this scene of dim magnificence a more than mortal form presents itself to the eye of Zacharias. Between the candlestick (8) and the Golden Altar (7) stands the angel Gabriel on the right side of the altar, (not on Zacharias’s right hand,) and, therefore, on the south side of the altar and on the right side of God, whose Shekinah, or Presence, once dwelt between the cherubim in the Most Holy, or Holy of Holies. This is the post of divine honour suitable to the being who announces that the age of Christ has approached, and that his harbinger is now to be born.

Though the system of miraculous revelation ceased with the closing canon, yet, if we may believe the Jewish historians, there were exceptional manifestations made in the Holy of Holies, or in the Holy Place, at this same Altar of Incense, to former priests. Ezra, the inspired Scribe, upon the return from the Captivity, established the Great Synagogue, consisting of one hundred and twenty grave and holy men, among whose presidents are enumerated Haggai, Zechariah, and Zerubbabel, which lasted one hundred and twenty years, terminating with the close of the presidency of the renowned Simon the Just, who died about 320 years before Christ. This was specially the age of the Soferim or Scribes. Simon the Just, it is related, filled the High Priesthood forty-nine years; and in the last year he said, “I shall die this year; for every year that I have entered the Holy of Holies there has been an Ancient One, dha zqz, clothed in white, and veiled in white, that entered and came out with me; this year he entered but came not out.” Josephus narrates of the High Priest Hyrcanus, that upon the day that his sons fought at Cyzicenus, he was offering incense in the temple alone, and he heard a voice declaring that they had just conquered Antiochus; and this, going forward from the temple, he announced to the people in front. The annunciation was verified by the result.

Verse 11. On the right side of the altar of incense. — The right was esteemed a good omen, says Grotius. This is true as to the heathen; but a pious Jew would not be under the influence of that kind of superstition, nor would an angel from God plant himself on the right side of the altar to sanction so silly a notion.

V. 12. Zacharias was troubled-Although he was accustomed to converse with God, yet we see he was thrown into a great consternation, at the appearance of his angelical messenger, nature not being able to sustain the sight. Is it not then an instance of the goodness is well as of the wisdom of God, that the services, which these heavenly spirits render us, are generally invisible?

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.

Verses 11, 12. There appeared unto him an angel — About four hundred years had passed since God had vouchsafed to his ancient people any supernatural communication, either by prophecy, the ministry of angels, or in any other extraordinary way. But as he was now about to send them the Messiah, and establish through him a new dispensation, by which a new and more spiritual way of intercourse with himself should be opened and settled, he sends an angelic messenger to announce his intentions, and prepare their minds for the reception of so great a blessing. For as the law, an inferior economy, was given at first, in a great measure, by the ministry of angels, it was proper that the gospel, a more excellent institution, should not want at least an equally extraordinary and honourable introduction. When Zacharias saw him, he was troubled — Although he was accustomed to converse with God, yet we see he was thrown into a great consternation at the appearance of his angelic messenger, nature not being able to sustain the sight. Is it not then an instance of the goodness, as well as the wisdom of God, that the services which these heavenly spirits render us are generally invisible?

12. Fear fell—Wonderful is the fear which curdles the blood of even the bravest of mortals at the thought of meeting a messenger from God, or an apparition from the world of spirits. It seems to indicate that such beings do exist, and that such is their relation to us that their approach, by way of manifestation, must shock the very foundations of our being. So when the angel of the Lord appeared to Gideon and to Manoah, both gave themselves up for dead. Judges 6:12, 22, and 13:3, 22.

Verse 12. He was troubled, and fear fell upon him. — Such has been the uniform effect of supernatural appearances, even when gracious to good men. They assign a feeble and indeed an absurd reason, who speak of an INSTINCTIVE dread of supernatural beings in human nature. The whole is to be resolved into our strong sense of sinfulness and guilt. These appearances bring the agency of God very nigh to us; and the appropriate language which a sense of his holiness and our own impurity or defects suggests is that of Peter, “Depart from me, for I am a sinful man.” The most righteous man feels that he cannot stand before God on the ground of his merits.

V. 13. Thy prayer is heard-Let us observe with pleasure, that the prayers of pious worshippers come up with acceptance before God; to whom no costly perfume is so sweet, as the fragrancy of an upright heart. An answer of peace was here returned, when the case seemed to be most helpless. Let us wait patiently for the Lord, and leave to his own wisdom the time and manner wherein he will appear for us.

Thou shalt call his name John-John signifies the grace or favour of Jehovah. A name well suiting the person, who was afterward so highly in favour with God, and endued with abundance of grace; and who opened a way to the most glorious dispensation of grace in the Messiah's kingdom. And so Zacharias's former prayers for a child, and the prayer which he, as the representative of the people, was probably offering at this very time, for the appearing of the Messiah, were remarkably answered in the birth of his forerunner.

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 Clarke on “Mark 1:4”.

Verse 13. But the angel said, Fear not, &c. — Thus encouraging him with great gentleness of aspect and voice. For thy prayer is heard — I do not come unto thee with a message of terror, but am sent to assure thee, thy prayer is heard, and thy wife shall bear thee a son — “No doubt this good man had often prayed for children; but as he seemed now to have given up all expectations of that kind, it is reasonable to conclude, that these words chiefly relate to his prayers for the deliverance of Israel by the Messiah, whose appearance was then expected by pious persons conversant in the sacred writings, (Luke 2:25, 38; 19:11; 23. 51;)and the more earnestly desired just at this time, as they suffered so many grievous things by the oppression of the Romans and the tyranny of Herod, which toward the close of his reign grew more and more insupportable.” — Doddridge. The priests, it must be observed, in this office, considered themselves as the mouth of the people, and made the welfare of the nation the subject of their prayers. Therefore, since it is reasonable to suppose that Zacharias now interceded for the coming of the Messiah, in whom all the families of the earth were to be blessed, we may consider the angel’s words as having a reference to such a prayer, thus: “The Messiah, for whose coming thou prayest, is about to be born, for thy wife shall bring forth his forerunner.” We may observe here with pleasure, that the prayers of pious worshippers come up with acceptance before God; to whom no costly perfume is so sweet as the fragrancy of an upright heart. An answer of peace was here returned, when the case seemed to be most helpless. Let us wait patiently for the Lord, and leave to his own wisdom the time and manner wherein he will appear for us. Thou shalt call his name John — John signifies, the grace or favour of Jehovah. A name well suiting the person who was afterward so highly in favour with God, and endued with abundance of grace; and who opened a way to the most glorious dispensation of grace in the Messiah’s kingdom.

Ver. 13. Fear not, Zacharias, for thy prayer is heard. In early years, he had often prayed for a son, and now in later days for the Messiah: both those prayers shall be accorded, and with a plenitude of joy. The vows of the church are registered in heaven.

Thy wife Elizabeth shall bear thee a son, and thou shalt call his name JOHN. This is a name of frequent occurrence in the Hebrew scriptures. ˆnjy Jochanan, or Johanan, from the root ˆnj chanan, “I have gratified.” It designates joy, rejoicing, and exultation. 1 Chronicles 3:15. 6:9. 12:12. Isaiah 30:19, 20. When God gave names, or rather surnames to the holy patriarchs, whom he peculiarly adopted as his sons, they indicated the grace which God conferred. The name is written in Greek and Latin as in Hebrew, Iwannhv, Johannes, the grace of God, or the gift of God; for John, like Isaac, was a son by divine favour, as illustrated in the next words.

13. Thy prayer is heard—The angel attests his reality as a true supernatural being by showing that he knew what Zacharias’s prayer had long been, as well as by the splendour of his person. His prayer had, doubtless, once been for a posterity that his name might not die in Israel. But that hope declining as his age advanced, his later desire had been for the “consolation of Israel.” And at the present moment the prayers of Israel are ascending “for the people of God,” as Grotius says; “and, if Josephus and Philo are to be believed, for the salvation of the world.” Both currents of Zacharias’s prayer are heard. The posterity and the consolation are at hand. John—The God-given. A suitable name for one divinely given in answer to prayer. It is a suitable name, also, for him who, promised by ancient prophecy, was at last bestowed.

Verse 13. Thy prayer is heard. — His prayer for children, which had been long offered, though not till now answered. It does not follow from this that he continued to pray for children. This is not likely, since the age both of himself and his wife forbade the hope being still cherished, — Those who make this prayer to be the public prayer which the priest offered, during incense, for the people of Israel, and, according to Philo, also for the human race, break the connection between those words and what follows.

And thou shalt call his name John. — In Hebrew, John is, יהוהנן, the grace or mercy of God; and, as the consequence of this is joy and rejoicing, so the name is used also to express those emotions. To this import of the name, John, the next verse clearly refers: And thou shalt have JOY and GLADNESS; and many shall REJOICE at his birth.

Verse 14. Thou shalt have joy, &c.] estai cara soi, 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 Saviour.

Verses 14-16. Thou shalt have joy and gladness — He shall be such a son as thou shalt have reason to rejoice in. As if he had said, 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, as the best must do at the birth of their children, but thou mayest rejoice with triumph. And many shall rejoice with thee — All the relations of the family will rejoice on the occasion, and all its well-wishers; yea, and all good people, that are made acquainted with the circumstances of the case, and with the character and office the child shall bear. The word agalliasiv, rendered gladness, properly answers to the word exultation, or leaping for joy — See 1 Peter 1:8; 4:13; Matthew 5:12. For he shall be great — A person of extraordinary eminence and usefulness, and that not only in the opinion of men, but in the sight of the Lord — The sovereign and infallible Judge. 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. John was to be great in respect of his character, his office, his inspiration, and the success of his ministry, as the angel here explains the expression. And shall drink neither wine nor strong drink — As he is to preach repentance, and the crucifixion of all sinful lusts, affections, and dispositions, in order to the remission of sins, he shall show mankind a pattern of that self-denial which he enjoins; wholly avoiding a delicate and self-indulging way of living, and being remarkable for his continued abstinence and mortification. By the word sikera, here rendered strong drink, fermented liquor of every kind seems to be intended. Some would confine the term to a liquor made of dates, the fruit of the palm-tree, a drink much used in the East: but there does not appear to be any sufficient reason for such a limitation of its meaning. The word is originally Hebrew, rkV, shecher, and is rendered by Buxtorf, inebrians potus, inebriating drink. All fermented liquors, therefore, as being capable of producing this effect, must be understood as implied in it. It is distinguished from wine, Leviticus 10:9; Numbers 6:3; and elsewhere. He shall be filled with the Holy Ghost from his mother’s womb — Shall be influenced by the Spirit of God, even from the instant of his birth, sanctifying his nature, and communicating into him wisdom and piety in an extraordinary measure, to qualify him for the high and important office to which he is designated. “In Scripture, to be filled with the Holy Ghost, commonly signifies, that degree of inspiration by which the prophets anciently spake. Accordingly in this chapter it is applied to Elisabeth, to Mary, and to Zacharias, in cases where they all spake by a particular afflatus. When the angel, therefore, told Zacharias that his son should be filled with the Holy Ghost even from his mother’s womb, his meaning (at least in part) was, that he should be very early inspired to teach the doctrines and precepts, of true religion. Nor will this seem strange, when it is remembered, that at the age of twelve years our Lord exercised his prophetical gifts among the doctors in the temple.” — Macknight. Many of the children of Israel shall he turn — By true repentance and unfeigned faith, productive of new obedience; to the Lord their God — Whose ways they have so generally forsaken, even while they are professing themselves to be his peculiar people, and boasting in such an extraordinary relation to him. In this way John was to prove his divine mission.

Ver. 14. Thou shalt have joy and gladness, and many shall rejoice at his birth, because it was the birthday of righteousness, when the dayspring from on high visited his people.

V. 15. He shall be great before the Lord-God the Father: of the Holy Ghost and the Son of God mention is made immediately after. And shall drink neither wine nor strong drink-Shall be exemplary for abstemiousness and self-denial; and so much the more filled with the Holy Ghost.

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] sikera, i.e. all fermented liquors which have the property of intoxicating, or producing drunkenness. The original word sikera, sikera, comes from the Hebrew, rkv 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 Clarke’s note on “Leviticus 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 en th koilia, IN the womb of has 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, Luke 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.

Verses 14-16. Thou shalt have joy and gladness — He shall be such a son as thou shalt have reason to rejoice in. As if he had said, 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, as the best must do at the birth of their children, but thou mayest rejoice with triumph. And many shall rejoice with thee — All the relations of the family will rejoice on the occasion, and all its well-wishers; yea, and all good people, that are made acquainted with the circumstances of the case, and with the character and office the child shall bear. The word agalliasiv, rendered gladness, properly answers to the word exultation, or leaping for joy — See 1 Peter 1:8; 4:13; Matthew 5:12. For he shall be great — A person of extraordinary eminence and usefulness, and that not only in the opinion of men, but in the sight of the Lord — The sovereign and infallible Judge. 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. John was to be great in respect of his character, his office, his inspiration, and the success of his ministry, as the angel here explains the expression. And shall drink neither wine nor strong drink — As he is to preach repentance, and the crucifixion of all sinful lusts, affections, and dispositions, in order to the remission of sins, he shall show mankind a pattern of that self-denial which he enjoins; wholly avoiding a delicate and self-indulging way of living, and being remarkable for his continued abstinence and mortification. By the word sikera, here rendered strong drink, fermented liquor of every kind seems to be intended. Some would confine the term to a liquor made of dates, the fruit of the palm-tree, a drink much used in the East: but there does not appear to be any sufficient reason for such a limitation of its meaning. The word is originally Hebrew, rkV, shecher, and is rendered by Buxtorf, inebrians potus, inebriating drink. All fermented liquors, therefore, as being capable of producing this effect, must be understood as implied in it. It is distinguished from wine, Leviticus 10:9; Numbers 6:3; and elsewhere. He shall be filled with the Holy Ghost from his mother’s womb — Shall be influenced by the Spirit of God, even from the instant of his birth, sanctifying his nature, and communicating into him wisdom and piety in an extraordinary measure, to qualify him for the high and important office to which he is designated. “In Scripture, to be filled with the Holy Ghost, commonly signifies, that degree of inspiration by which the prophets anciently spake. Accordingly in this chapter it is applied to Elisabeth, to Mary, and to Zacharias, in cases where they all spake by a particular afflatus. When the angel, therefore, told Zacharias that his son should be filled with the Holy Ghost even from his mother’s womb, his meaning (at least in part) was, that he should be very early inspired to teach the doctrines and precepts, of true religion. Nor will this seem strange, when it is remembered, that at the age of twelve years our Lord exercised his prophetical gifts among the doctors in the temple.” — Macknight. Many of the children of Israel shall he turn — By true repentance and unfeigned faith, productive of new obedience; to the Lord their God — Whose ways they have so generally forsaken, even while they are professing themselves to be his peculiar people, and boasting in such an extraordinary relation to him. In this way John was to prove his divine mission.

Ver. 15. He shall be great in the sight of the Lord. The first minister of his kingdom, opening the way for the glory of the Lord to follow, and to enlighten the gentiles. He shall drink no wine, allowed to other priests, except when they officiated. Leviticus 10:9. Nor strong drink, sikera; the same as the Hebrew rkc sechar, in 1 Samuel 1:15, which the LXX render mequsma, metheglin, wine made from honey and water. The prohibition extends to all other kinds of strong drink, whether from fruits or from corn, being a Nazarite, as explained in Leviticus 6:1. On the contrary, the wine he shall drink shall be the celestial wine, which inspired Elijah and the ancient prophets.

He shall be filled with the Holy Ghost, even from his mothers womb. Like Moses, Samuel, and Jeremiah, he was designated to the ministry from his birth, and gave early indications that he was moved by the Holy Ghost to glorious achievements in future years. He shall go before, as the angel or messenger of the Lord, and a harvest of souls shall be gathered in for him.

15. Neither wine nor strong drink—This is in accordance with the vow of the Nazarite, Numbers 6:3, 4. Similar announcements were made concerning Samson, Judges 13:4, 5, and Samuel, 1 Samuel 1:11. The Nazarite thus consecrates himself to an over self-severity, in order to raise the people to the idea of self-control and temperance. They were eminent in abstinence, in order by example to raise the popular standard of mastery over bodily appetites. They abstained from what was innocent, either in quality or measure, in order to influence the world to abstain from what was guilty either in kind or in excessive degree. John was to be Nazarite; Jesus was to be the model, not of over self-severity, but of practical and duly measured innocence and right. Paul gives a rule for Christian Nazaritism in 1 Corinthians 8:13. Our modern temperance societies are properly a Christian Nazaritism. They are a moral enterprise, aiming to raise the public practice to a standard of temperance by exhibiting an abstinence from even an otherwise innocent measure of indulgence. Strong drink included all exhilarating liquors besides wine. The chemical art of distilling the modern inflaming liquors was unknown to the ancients; but they were able to make intoxicating drinks from the palm-tree, from apples, and from grains. Drunkenness was by no means thereby wholly unknown. See Isaiah 5:22; Proverbs 23:29,30. Holy Ghost… from his mother’s womb—Even before birth the plenary influence of the Holy Spirit shall be upon and in his spirit. As soon as the soul shall quicken the unborn, there shall rest a holy power upon it. There is no Scripture ground for supposing with some that the child, even before birth, is no possible subject of sanctifying power.

Verse 15. Great in the sight of the Lord. — Not merely a famous or celebrated man, the idea with which some cold interpreters content themselves, but great in the sight of the Lord, — a Hebraism to express real greatness and excellence. He was specially endowed with gifts, and commended himself to God by a faithful use of them in the discharge of his duty. John’s was a great character; his office was great, the greatest ever assigned to mere mortal, for he was the herald of the world’s Divine Redeemer; and the effects and results of his ministry were great, in preparing the way of the Lord.

Neither wine nor strong drink. — That is, neither wine nor any inebriating liquor whatever. This was the law of the Nazarites, who voluntarily abstained from the indulgence of these liquors, though used with temperance, regarding them as a luxury, and unbecoming that life of religious mortification and self-denial to which they devoted themselves. Filled with the Holy Ghost. — Placed under his special influence, and training for his great office, from his mother’s womb; that is, from the earliest period of life.

V. 16. And many of the children of Israel shall he turn-None therefore need be ashamed of "preaching like John the Baptist." To the Lord their God-To Christ.

Verse 16. Many of the children of Israel shall he turn] See this prediction fulfilled, Luke 3:10-18.

Verses 14-16. Thou shalt have joy and gladness — He shall be such a son as thou shalt have reason to rejoice in. As if he had said, 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, as the best must do at the birth of their children, but thou mayest rejoice with triumph. And many shall rejoice with thee — All the relations of the family will rejoice on the occasion, and all its well-wishers; yea, and all good people, that are made acquainted with the circumstances of the case, and with the character and office the child shall bear. The word agalliasiv, rendered gladness, properly answers to the word exultation, or leaping for joy — See 1 Peter 1:8; 4:13; Matthew 5:12. For he shall be great — A person of extraordinary eminence and usefulness, and that not only in the opinion of men, but in the sight of the Lord — The sovereign and infallible Judge. 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. John was to be great in respect of his character, his office, his inspiration, and the success of his ministry, as the angel here explains the expression. And shall drink neither wine nor strong drink — As he is to preach repentance, and the crucifixion of all sinful lusts, affections, and dispositions, in order to the remission of sins, he shall show mankind a pattern of that self-denial which he enjoins; wholly avoiding a delicate and self-indulging way of living, and being remarkable for his continued abstinence and mortification. By the word sikera, here rendered strong drink, fermented liquor of every kind seems to be intended. Some would confine the term to a liquor made of dates, the fruit of the palm-tree, a drink much used in the East: but there does not appear to be any sufficient reason for such a limitation of its meaning. The word is originally Hebrew, rkV, shecher, and is rendered by Buxtorf, inebrians potus, inebriating drink. All fermented liquors, therefore, as being capable of producing this effect, must be understood as implied in it. It is distinguished from wine, Leviticus 10:9; Numbers 6:3; and elsewhere. He shall be filled with the Holy Ghost from his mother’s womb — Shall be influenced by the Spirit of God, even from the instant of his birth, sanctifying his nature, and communicating into him wisdom and piety in an extraordinary measure, to qualify him for the high and important office to which he is designated. “In Scripture, to be filled with the Holy Ghost, commonly signifies, that degree of inspiration by which the prophets anciently spake. Accordingly in this chapter it is applied to Elisabeth, to Mary, and to Zacharias, in cases where they all spake by a particular afflatus. When the angel, therefore, told Zacharias that his son should be filled with the Holy Ghost even from his mother’s womb, his meaning (at least in part) was, that he should be very early inspired to teach the doctrines and precepts, of true religion. Nor will this seem strange, when it is remembered, that at the age of twelve years our Lord exercised his prophetical gifts among the doctors in the temple.” — Macknight. Many of the children of Israel shall he turn — By true repentance and unfeigned faith, productive of new obedience; to the Lord their God — Whose ways they have so generally forsaken, even while they are professing themselves to be his peculiar people, and boasting in such an extraordinary relation to him. In this way John was to prove his divine mission.

Verse 16. Shall he turn to the Lord their God. — As the Jews in his day were not given to the worship of strange gods, this cannot signify their conversion front idolatry. Amid forms of piety, and acts of worship, offered to the true God himself, men may be far from him in spirit, temper, and affection; and this was the case with the Jews, and still is the case with every man who is not, by true repentance of sin, and deep conviction of the vanity of earthly things, so turned to God as to seek him as his chief good, and to delight in him as his portion, and the centre and rest of his soul. John’s ministry was signally marked by this powerful effect. He turned the heart to God, and then showed the true and only way to God, through the Lamb of God which taketh away the sin of the world.

V. 17. He shall go before him, Christ, in the power and spirit of Elijah-With the same integrity, courage, austerity, and fervour, and the same power attending his word:

to turn the hearts of the fathers to the children-To reconcile those that are at variance, to put an end to the most bitter quarrels, such as are very frequently those between the nearest relations:

and the hearts of the disobedient to the wisdom of the just-And the most obstinate sinners to true wisdom, which is only found among them that are righteous before God.

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 1 Kings 21:17-24, with Matthew 14:4. It was on these accounts that the Prophet Malachi, Malachi 4:6, had likened John to this prophet. See also Isaiah 40:3; and Malachi 4:5, 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 Luke 3:10, &c. In these things the greatness of John, mentioned Luke 1:15, is pointed out, Nothing is truly great but what is so in the sight of God. John’s greatness arose: 1st. 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, apeiqeiv, 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 17. He shall go before him — Namely, before Christ; in the spirit and power of Elias — With the same integrity, courage, austerity, and fervour, and the same power of God attending his word. The son of Zacharias equalled, if not exceeded, Elijah in zeal for God, in severity of manners, in fortitude, and in sustaining persecutions. “For he was clad in a garment of camel’s hair, fed on locusts and wild honey, rebuked sinners of the highest distinction with great boldness, and was put to death on that account. He had the power also of Elijah; for though he did no miracle, he was honoured with the like success in restoring the lost spirit of true religion among his countrymen. Nay, he even excelled Elijah in that which is properly the power of a prophet, and to which all other gifts are subservient, the power of converting men; being in this more successful without miracles than Elijah had been with them.” To turn the hearts of the fathers to the children — To reconcile those that are at variance, to put an end to the most bitter quarrels, such as are very frequently those between the nearest relations; and the disobedient to the wisdom of the just — Or, the righteous. And the most obstinate sinners to true wisdom, which is only found among them that are righteous before God. Dr. Waterland reads, To turn the hearts of the fathers with the children, (thus also Dr. Hammond,) and the disobedient to a sense of righteousness; Greek, kai apeiqeiv en fronhsei dikaiwn. Nearly to the same purpose is Dr. Doddridge’s paraphrase. “According to that prediction of Malachi with which the sacred canon concludes, he shall meet with such glorious success in his ministry, as to convert the hearts of the fathers with those of the children; that is, he shall bring many, both of the rising and the declining age, to that real piety toward God, which will be the surest band of their mutual duty toward each other: and many of those who have hitherto been disobedient to the wisdom of the just, that is, insensible of the obligations to real religion, which is the greatest wisdom, shall he make ready, as a people prepared for the Lord, raising in their minds an expectation of the Messiah, and a disposition to welcome him when he shall appear.” See the former clause more fully explained in the note on Malachi 4:6.

17. He—John. Go before him—That is, before the Lord their God. This seems to be a clear ascription of the divine title to the Messiah, before whom John was to go. In the spirit and power of Elias—And hence he was predicted by Malachi under the name of Elijah. Malachi 4:5. Turn the heart of the fathers to the children—Not the heart of the children to the fathers, mark; but the heart of the fathers to the children. The fathers here are the holy ancestry of degenerate Israel, and they have, as it were, been offended with the apostacy of their descendants. But John shall so infuse a better spirit into this generation that a reconciliation shall take place between the holy olden time and the fallen present. A people—A clear allusion to the admission of the Gentiles into the Church of God.

Verse 17. Spirit and power of Elias. — The SPIRIT of Elias seems to mean, generally, with similar zeal and courage; and the POWER, the mighty energy of his teaching, as inflamed and intoned by those mighty affections of jealousy for God’s honour, and concern for the salvation of the people, and indignant hostility to all hypocrisy, formality, and treachery, which lived and glowed in his bosom. Both the spirit and the power were, however, derived from the Holy Spirit, with which both these prophets were so richly endowed, and from that Fountain they were constantly supplied. To turn the hearts of the fathers to the children. — The Prophet Malachi, from whom the words are taken, adds, “And the heart of the children to their fathers.” This must either signify that he should compose the differences in families, and diffuse kind and benevolent affections through society, or else, as the Hebrew particle l[ may be taken in the sense of with, that he should turn the hearts of the fathers with the children, and the children with the fathers, that is, persons of all ages, the aged and the young, by one mighty and influential reformation, to God. The latter interpretation seems entitled to the preference; as the general success of his ministry is the subject of the prophecy, and not any of those particular effects which would follow, as matter of course, from that as from every other revival of the spirit of true religion.

The disobedient to the wisdom of the just. — Campbell unites this with the following clause, and renders it, “And by the wisdom of the righteous to render the disobedient a people well disposed for the Lord;” which conveys but an obscure and somewhat equivocal meaning. Nor is there any critical reason why the clauses should not be taken separately. En fronhsei is put for eiv fronhsin, en having often this sense in the New Testament. Fronhsiv signifies wisdom or prudence, or mental perception and feeling. — There is not much difference whether we translate the word the wisdom, the knowledge and virtue of the just, or the views and feelings of the just. A people prepared for the Lord. — The word kateskeuasmenov is used, by Greek writers, to express an army supplied with all necessaries, so as to be fit for service; and to describe a ship furnished with proper stores, and therefore ready to sail. It was by turning the hearts of men to God, by producing conviction of sin and danger, and penitential sorrow on account of sin, and by introducing the views and feelings of just men as to religious and eternal things, their knowledge and convictions on these subjects, their serious feelings and hallowed desires, that men were thus fitted and furnished to receive the doctrine of the advent of the Messiah, as the true sacrifice for sin, and the hope of man. This is the necessary preparation now for the actual and saving reception of Christ; but to be made holy and righteous in order to qualify us to receive him would be to seek restoration to health to prepare us for the advice and medicine of the physician. The preaching of John, and the effects which followed explain the whole. — He warned the people of a wrath to come, hanging over them as sinners; he produced alarm, contrition, humiliation, spiritual desires, the fronhsiv, the views and tastes of just persons, and thus turned the heart in penitence, prayer, and desire to God. But John could go no farther; nor can the doctrine or the preachers of repentance go farther: in order that the sins so repented of, and confessed, and loathed, may be forgiven and removed, they, like John, must point to the “Lamb of God which taketh away the sin of the world.” A state of repentance, represented by the dispensation of John the Baptist, prepares men for the Lord. This is its only office; it reconciles not man to God, but puts him into a state, not of moral, but of relative fitness, as an humbled, contrite man, to be reconciled to him through the atonement. It takes not away our sins, but makes us sensible of them; and therefore it is not a state to be rested in. It is not a state of safety; it places us not in the refuge, but only in the way to it.

V. 18. Zacharias said, Whereby shall I know this?-In how different a spirit did the blessed virgin say, How shall this be? Zacharias disbelieved the fact: Mary had no doubt of the thing; but only inquired concerning the manner of it.

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 fulfilment.

Verses 18-20. Zacharias said, Whereby shall I know this? — In how different a spirit did the blessed Virgin say, How shall this be? Zacharias disbelieved the prediction, as appears from verse 20, and therefore was justly punished: Mary had no doubt of the fulfilment of what was foretold, but only inquired concerning the manner of it. And the angel said, I am Gabriel — “I am the same servant of God (so the name Gabriel signifies, being, by interpretation, vir Dei, a man or servant of God) who, as the Scripture informs thee, appeared anciently to the Prophet Daniel with a message concerning the Messiah. And now I am not come of myself, but I am sent of God to communicate to thee the glad tidings of the near accomplishment of the things which I long ago showed to Daniel at a great distance. Thou, therefore, whose advanced age ought to have been venerable by an advanced knowledge of divine things, as well as by a strong faith in the power of God, art deserving of much blame, for calling in question the truth of my message, especially as by the prophecies of Daniel thou mightest have understood that this is the period determined for the coming of the Messiah and his forerunner.” There seems to be a remarkable gradation in the angel’s words here, enhancing the guilt of Zacharias’s unbelief. As if he had said, I am Gabriel, a holy angel of God, yea, one of the highest order, even of those who stand in the presence of God. Not only so, but I am now peculiarly sent from God, and that with a message to thee in particular: nay, and to show thee glad tidings, such as ought to be received with the greatest joy and readiness. And behold thou shalt be dumb — The original word, kwfov, signifies deaf as well as dumb: and it seems plain that he was as unable to hear as he was to speak; for his friends were obliged to make signs to him, that he might understand them, verse 62. Thus the angel gave him a sign, which was also a chastisement of his offence. Because he had sinned with his lips, the angel struck him dumb, declaring that he should continue so till the message, the truth of which he doubted, was verified by the accomplishment.

Ver. 18. How shall I know this, for I am aged, and my wife is advanced in days. Here is a wary priest, suffering his too cautious mind to balance on the side of unbelief. He saw a presence more than human; he knew how God had assisted Sarah, Rebekah, Hannah, and the mother of Samson, to be mothers of illustrious men. He must also have known what Josephus states, Antiq. 50. 13. c. 18, how Hyrcanus had seen a glorious vision when Heliodorus came to plunder the temple of the hallowed treasures for the support of aged priests, widows and orphans. 2 Mac. 3. Nothing is more displeasing to the Lord than to disbelieve his word when sealed by the wonted characters of revelation.

18. Whereby shall I know?—This bold putting the angel to the proof was a want of proper faith. The fact that the angelic visitant knew his prayer, the splendour of his person, and the tremor of Zacharias, were vouchers sufficient. Strauss notes that Zacharias’s Greek words here are precisely the same with the Greek words of Abraham, according to the Septuagint in Genesis 15:8, and asks why Abraham was gratified and Zacharias punished. Grotius had answered Strauss’s question centuries before it was asked. Abraham had been instructed by no previous example; Zacharias was instructed by the example of Abraham, which as a priest he was bound to understand. But Zacharias’s penalty, like his fault, was slight. It was discipline rather than punishment. And Grotius, literal as is his spirit, finds in the dumbness and beckoning of Zacharias a type of the then existing silence of prophecy, leaving the nation to the premonitions of the rites and ceremonies alone until the Messiah be born.

Verse 18. Whereby shall I know this? — Though an angel spoke to him, he was slow to believe, and therefore asks a sign, some token that he was not deceived by an illusion. This sign was given by the infliction of a temporary dumbness, which was a mild reproof to Zacharias for not believing the words of the angel at once, and without a sign; and was at the same time calculated to produce a strong impression upon the people, and to prepare them to expect something very extraordinary from the child who was to be born. Zacharias became not only dumb, but deaf also, as appears from his friends being obliged to make signs to him, verse 62.

V. 19. I am Gabriel, that stand in the presence of God-Seven angels thus stand before God, Revelation 7:2; who seem the highest of all. There seems to be a remarkable gradation in the words, enhancing the guilt of Zacharias's unbelief. As if he had said, I am Gabriel, a holy angel of God: yea, one of the highest order. Not only so, but am now peculiarly sent from God; and that with a message to thee in particular. Nay, and to show thee glad tidings, such as ought to be received with the greatest joy and readiness.

Verse 19. I am Gabriel] This angel is mentioned, Daniel 8:16; 9:21. The original layrbg is exceedingly expressive: it is compounded of hrwbg geburah, and la 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 favour and trust before God.

Verses 18-20. Zacharias said, Whereby shall I know this? — In how different a spirit did the blessed Virgin say, How shall this be? Zacharias disbelieved the prediction, as appears from verse 20, and therefore was justly punished: Mary had no doubt of the fulfilment of what was foretold, but only inquired concerning the manner of it. And the angel said, I am Gabriel — “I am the same servant of God (so the name Gabriel signifies, being, by interpretation, vir Dei, a man or servant of God) who, as the Scripture informs thee, appeared anciently to the Prophet Daniel with a message concerning the Messiah. And now I am not come of myself, but I am sent of God to communicate to thee the glad tidings of the near accomplishment of the things which I long ago showed to Daniel at a great distance. Thou, therefore, whose advanced age ought to have been venerable by an advanced knowledge of divine things, as well as by a strong faith in the power of God, art deserving of much blame, for calling in question the truth of my message, especially as by the prophecies of Daniel thou mightest have understood that this is the period determined for the coming of the Messiah and his forerunner.” There seems to be a remarkable gradation in the angel’s words here, enhancing the guilt of Zacharias’s unbelief. As if he had said, I am Gabriel, a holy angel of God, yea, one of the highest order, even of those who stand in the presence of God. Not only so, but I am now peculiarly sent from God, and that with a message to thee in particular: nay, and to show thee glad tidings, such as ought to be received with the greatest joy and readiness. And behold thou shalt be dumb — The original word, kwfov, signifies deaf as well as dumb: and it seems plain that he was as unable to hear as he was to speak; for his friends were obliged to make signs to him, that he might understand them, verse 62. Thus the angel gave him a sign, which was also a chastisement of his offence. Because he had sinned with his lips, the angel struck him dumb, declaring that he should continue so till the message, the truth of which he doubted, was verified by the accomplishment.

Ver. 19. I am Gabriel that stand in the presence of God. The same archangel was sent almost five hundred years before, to announce to Daniel the time of the Messiah’s advent, and he was now sent to say, that the time is at hand. Faith in a message above the powers of nature, from the age of this priest and his wife, required annunciation by a presence more than human. Daniel 8:16. 9:21.

19. Gabriel—See note on Matthew 1:20. In the presence of God—See note on Matthew 18:10. Shalt be dumb—Literally, shalt be silent. The word rendered speechless in verse 22, signifies both deaf and dumb. As his ear had refused the angel’s message, he shall be rendered deaf; and as he had uttered a bold and faithless speech, so a divine silence shall reprove him. Well for us often might it be, if some such gentle admonitory judgment should check our loquacity and teach us a wise silence. Zacharias’s punishment shall have a side of blessing to it. It shall be a sign to him that God will be better than his faith; a sign to others that the hope of Israel is drawing nigh. Similarly, by supernatural interviews, Jacob was made lame, and Saul of Tarsus was struck blind. These were the severe side of a gracious visitation. They remind us that we are sinners, even when we receive the tokens of God’s favour. And they tell us what we deserve in spite of the blessings that we get.

Verse 19. Gabriel. — layrbg signifies the power of God. It has been often said that the Jews learned the names of angels in Chaldea. They probably received many of their corrupt and superstitious notions respecting angels from the oriental philosophy, and the names of imaginary orders and classes of angelic beings, as well as the names of individuals. But this name was not so learned. It was a name of revelation, the angel’s own name told by himself; and the reason why he gave his name was, to show that he was the same angel who had appeared to Daniel, and thus to call the attention of Zacharias, and of other pious people through him, — those who were “waiting for the redemption,” — to those prophecies respecting Messiah which this same angel had communicated to Daniel, and which were about to be accomplished. When he speaks of himself, as standing in the presence of God, he declares his dignity for the purpose of producing a stronger impression of the importance of his message. His name, the power of God, indicated the exalted qualities with which his Divine Creator had endowed him; his standing in the immediate presence, his nearer and more intimate access to the manifested glories of the Majesty of heaven, showed him to be among the most exalted of the order of angels. To this dignified messenger were the prophecies of Christ revealed to Daniel committed: he announced the conception and birth of Messiah’s herald, and of THE CHRIST himself. This indeed was employment for an angel of the highest order, and such as he would feel himself most honoured by. Redemption is the most glorious theme of the loftiest intellects in the universe; of the mental power of the sons of light themselves; — “which things the angels desire to look into.” Yet how many are there among men, who, from pride of intellect alone, disdain this theme! To these Greeks the doctrine of the cross is foolishness, — precisely that doctrine which engages so deeply the thoughts and interests of angels! And thus they render those words applicable to themselves, as much so as to the philosophers of paganism, of whom St. Paul is speaking, though on another subject: “Professing themselves wise, they became fools.”

V. 20. Thou shalt be dumb-The Greek word signifies deaf, as well as dumb: and it seems plain, that he was as unable to hear, as he was to speak; for his friends were obliged to make signs to him, that he might understand them, Luke 1:62.

Verse 20. Thou shalt be dumb] siwpwn 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!

Verses 18-20. Zacharias said, Whereby shall I know this? — In how different a spirit did the blessed Virgin say, How shall this be? Zacharias disbelieved the prediction, as appears from verse 20, and therefore was justly punished: Mary had no doubt of the fulfilment of what was foretold, but only inquired concerning the manner of it. And the angel said, I am Gabriel — “I am the same servant of God (so the name Gabriel signifies, being, by interpretation, vir Dei, a man or servant of God) who, as the Scripture informs thee, appeared anciently to the Prophet Daniel with a message concerning the Messiah. And now I am not come of myself, but I am sent of God to communicate to thee the glad tidings of the near accomplishment of the things which I long ago showed to Daniel at a great distance. Thou, therefore, whose advanced age ought to have been venerable by an advanced knowledge of divine things, as well as by a strong faith in the power of God, art deserving of much blame, for calling in question the truth of my message, especially as by the prophecies of Daniel thou mightest have understood that this is the period determined for the coming of the Messiah and his forerunner.” There seems to be a remarkable gradation in the angel’s words here, enhancing the guilt of Zacharias’s unbelief. As if he had said, I am Gabriel, a holy angel of God, yea, one of the highest order, even of those who stand in the presence of God. Not only so, but I am now peculiarly sent from God, and that with a message to thee in particular: nay, and to show thee glad tidings, such as ought to be received with the greatest joy and readiness. And behold thou shalt be dumb — The original word, kwfov, signifies deaf as well as dumb: and it seems plain that he was as unable to hear as he was to speak; for his friends were obliged to make signs to him, that he might understand them, verse 62. Thus the angel gave him a sign, which was also a chastisement of his offence. Because he had sinned with his lips, the angel struck him dumb, declaring that he should continue so till the message, the truth of which he doubted, was verified by the accomplishment.

V. 21. The people were waiting-For him to come and dismiss them (as usual) with the blessing.

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 Revelation 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.

Verses 21, 22. And the people — Who had been praying in the court of the temple, while the incense was burning; waited for Zacharias — To come out and bless them; for so the priests used to do after burning the incense; and marvelled that he tarried so long, en tw cronizein auton, at his delaying, or, spending time in the temple; en tw naw, in the house, or sanctuary. See note on verse 9. All that is here said to have taken place between the angel and Zacharias, might have passed in a few minutes; since, therefore, the people took notice of his continuing so much longer than was usual in the holy place, it is probable, that after the angel had left him, he employed some time in secret devotion, to which the mixture of holy affections that would naturally arise in his mind on so great and extraordinary an occasion would powerfully incline him; and while thus occupied, he might easily forget how fast the moments passed away. When he came out, he could not speak unto them — A circumstance which must have greatly astonished them; and they perceived that he had seen a vision — That is, a divine vision; in the temple — Or holy place. As the signs which he made, left them no room to doubt that some extraordinary and supernatural revelation had been made to him by God. For he beckoned unto them, and remained speechless — He continued deaf and dumb during the remainder of his stay at Jerusalem; a circumstance wisely ordered by Providence to awaken a greater and more general expectation, as to the event of so strange an occurrence; which, as a great multitude were now present in the court of the temple, (see verse 10,) would of course be widely spread, not only through Jerusalem but all Judea.

Verses 21, 22. And the people waited. — They waited for the return of the officiating priest out of the sanctuary, that he might dismiss them with the accustomed benediction, Numbers 6:23-26. When therefore he came out and could not speak to them, could not perform this part of his duty because of his having been struck dumb by the angel, they concluded from this, and from his having continued so much longer than usual in the sanctuary, detained either by the angel or his own musings upon the scene, that he had seen a vision, some supernatural appearance. This Zacharias appears to have confirmed; for it is added, he beckoned to them, he made signs by nodding the head, dianeuw; he assented to what appeared to be their impression.

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, hn dianeuwn, 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.

Verses 21, 22. And the people — Who had been praying in the court of the temple, while the incense was burning; waited for Zacharias — To come out and bless them; for so the priests used to do after burning the incense; and marvelled that he tarried so long, en tw cronizein auton, at his delaying, or, spending time in the temple; en tw naw, in the house, or sanctuary. See note on verse 9. All that is here said to have taken place between the angel and Zacharias, might have passed in a few minutes; since, therefore, the people took notice of his continuing so much longer than was usual in the holy place, it is probable, that after the angel had left him, he employed some time in secret devotion, to which the mixture of holy affections that would naturally arise in his mind on so great and extraordinary an occasion would powerfully incline him; and while thus occupied, he might easily forget how fast the moments passed away. When he came out, he could not speak unto them — A circumstance which must have greatly astonished them; and they perceived that he had seen a vision — That is, a divine vision; in the temple — Or holy place. As the signs which he made, left them no room to doubt that some extraordinary and supernatural revelation had been made to him by God. For he beckoned unto them, and remained speechless — He continued deaf and dumb during the remainder of his stay at Jerusalem; a circumstance wisely ordered by Providence to awaken a greater and more general expectation, as to the event of so strange an occurrence; which, as a great multitude were now present in the court of the temple, (see verse 10,) would of course be widely spread, not only through Jerusalem but all Judea.

22. When he came out—From the Holy Place. Zacharias now comes forth, near the Great Altar, and presents himself to the people, viewing him from below in the courts of Israel, and of the women. They perceived that he had seen a vision—It was customary for a priest to return forthwith from the holy place, so that the people might be sure that no judgment had befallen him for malperformance of office, or for any defect of the service. Zacharias, being speechless, indicated by signs that a divine manifestation had been made to him.

Verses 21, 22. And the people waited. — They waited for the return of the officiating priest out of the sanctuary, that he might dismiss them with the accustomed benediction, Numbers 6:23-26. When therefore he came out and could not speak to them, could not perform this part of his duty because of his having been struck dumb by the angel, they concluded from this, and from his having continued so much longer than usual in the sanctuary, detained either by the angel or his own musings upon the scene, that he had seen a vision, some supernatural appearance. This Zacharias appears to have confirmed; for it is added, he beckoned to them, he made signs by nodding the head, dianeuw; he assented to what appeared to be their impression.

Verse 23. As soon as the days of his ministration were accomplished] Each family of the priesthood officiated one whole week, 2 Kings 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 labour 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 honour 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 labour 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.

Verses 23-25. As soon as the days of his ministration were accomplished — Though he was both deaf and dumb, he was still able to burn incense, and perform the other duties of his office. He therefore continued at the temple till the time of his ministration was ended; when he returned to his house; which is generally supposed to have been at Hebron, a city of the priests, about twenty miles from Jerusalem. See on verse 39. And after these days — Probably very soon after; his wife Elisabeth conceived — According to the prediction of the angel; and hid herself five months — Retired from company, that she might have the more leisure to meditate on the wonderful goodness of God toward her and her husband, and might praise him for it, and rejoice therein. Or, as some think, she kept herself retired, and avoided seeing company, that she might conceal her pregnancy for a while, lest she should expose herself to ridicule by speaking of it before she knew certainly that it was a reality. Saying, Thus hath the Lord dealt with me — Hath miraculously interposed, and done this great work for me; in the days wherein he looked upon me — In his own good time, in which he hath had respect to me, to take away my reproach — Namely, barrenness, which was a great reproach among the Jews. To which may be added, “that a branch of the family of Aaron should fail, would be looked upon as a particular calamity, and might be interpreted as a judgment; and so much the rather, considering the many promises God had made to increase the families of his obedient people.” Thus Dr. Doddridge, who takes occasion here to observe further, “that, considering how the whole Jewish polity was interwoven with those acts of religion which were to be performed by the priests alone, it might seem wonderful that no provision at all should be made for entailing the priesthood on any other family, if that of Aaron should happen to be extinct. Leaving this contingency unprovided for, was, in effect, putting the whole credit of the Jewish religion upon the perpetual continuance of the male branches of that family; an issue on which no man of Moses’s prudence, nor indeed of common sense, would have rested his legislation, if he had not been truly conscious of its divine origin, especially after two of Aaron’s four sons had been cut off in one day, for a rash act in the execution of their office, as soon as they were initiated into it, and died without any children, Numbers 3:4.

23. The days of his ministration—The week of the priestly course of Abia. During their week the priests did not visit their own homes, but remained in the temple enclosures.

Verse 23. The days of his ministration. — Leitourgia from lhtov, public, and ergon, a work, and signifies therefore a public service, civil, military, or religious. In the New Testament it is confined to the latter; and is used of the ministration of the priests of the law; and of that of Christian preachers, the ministers of God’s spiritual house or temple, the Church.

V. 24. Hid herself-She retired from company, that she might have the more leisure to rejoice and bless God for his wonderful mercy.

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.

Verses 23-25. As soon as the days of his ministration were accomplished — Though he was both deaf and dumb, he was still able to burn incense, and perform the other duties of his office. He therefore continued at the temple till the time of his ministration was ended; when he returned to his house; which is generally supposed to have been at Hebron, a city of the priests, about twenty miles from Jerusalem. See on verse 39. And after these days — Probably very soon after; his wife Elisabeth conceived — According to the prediction of the angel; and hid herself five months — Retired from company, that she might have the more leisure to meditate on the wonderful goodness of God toward her and her husband, and might praise him for it, and rejoice therein. Or, as some think, she kept herself retired, and avoided seeing company, that she might conceal her pregnancy for a while, lest she should expose herself to ridicule by speaking of it before she knew certainly that it was a reality. Saying, Thus hath the Lord dealt with me — Hath miraculously interposed, and done this great work for me; in the days wherein he looked upon me — In his own good time, in which he hath had respect to me, to take away my reproach — Namely, barrenness, which was a great reproach among the Jews. To which may be added, “that a branch of the family of Aaron should fail, would be looked upon as a particular calamity, and might be interpreted as a judgment; and so much the rather, considering the many promises God had made to increase the families of his obedient people.” Thus Dr. Doddridge, who takes occasion here to observe further, “that, considering how the whole Jewish polity was interwoven with those acts of religion which were to be performed by the priests alone, it might seem wonderful that no provision at all should be made for entailing the priesthood on any other family, if that of Aaron should happen to be extinct. Leaving this contingency unprovided for, was, in effect, putting the whole credit of the Jewish religion upon the perpetual continuance of the male branches of that family; an issue on which no man of Moses’s prudence, nor indeed of common sense, would have rested his legislation, if he had not been truly conscious of its divine origin, especially after two of Aaron’s four sons had been cut off in one day, for a rash act in the execution of their office, as soon as they were initiated into it, and died without any children, Numbers 3:4.

Verse 24. Hid herself. — To give herself up to prayer and thanksgiving, and avoiding general society lest she should be interrupted; and also, probably, as her son was to be a Nazarite from the womb, that, like the mother of Samson, she might avoid “drinking wine, Or eating any unclean thing,” Judges 13:4.

V. 25. He looked upon me to take away my reproach-Barrenness was a great reproach among the Jews. Because fruitfulness was promised to the righteous.

Verse 25. To take away my reproach] As fruitfulness was a part of the promise of God to his people, Genesis 17:6, and children, on this account, being considered as a particular blessing from heaven, Exodus 23:20; Leviticus 26:9: Psalm 127:3; so barrenness was considered among the Jews as a reproach, and a token of the disapprobation of the Lord. 1 Samuel 1:6. But see Luke 1:36.

Verses 23-25. As soon as the days of his ministration were accomplished — Though he was both deaf and dumb, he was still able to burn incense, and perform the other duties of his office. He therefore continued at the temple till the time of his ministration was ended; when he returned to his house; which is generally supposed to have been at Hebron, a city of the priests, about twenty miles from Jerusalem. See on verse 39. And after these days — Probably very soon after; his wife Elisabeth conceived — According to the prediction of the angel; and hid herself five months — Retired from company, that she might have the more leisure to meditate on the wonderful goodness of God toward her and her husband, and might praise him for it, and rejoice therein. Or, as some think, she kept herself retired, and avoided seeing company, that she might conceal her pregnancy for a while, lest she should expose herself to ridicule by speaking of it before she knew certainly that it was a reality. Saying, Thus hath the Lord dealt with me — Hath miraculously interposed, and done this great work for me; in the days wherein he looked upon me — In his own good time, in which he hath had respect to me, to take away my reproach — Namely, barrenness, which was a great reproach among the Jews. To which may be added, “that a branch of the family of Aaron should fail, would be looked upon as a particular calamity, and might be interpreted as a judgment; and so much the rather, considering the many promises God had made to increase the families of his obedient people.” Thus Dr. Doddridge, who takes occasion here to observe further, “that, considering how the whole Jewish polity was interwoven with those acts of religion which were to be performed by the priests alone, it might seem wonderful that no provision at all should be made for entailing the priesthood on any other family, if that of Aaron should happen to be extinct. Leaving this contingency unprovided for, was, in effect, putting the whole credit of the Jewish religion upon the perpetual continuance of the male branches of that family; an issue on which no man of Moses’s prudence, nor indeed of common sense, would have rested his legislation, if he had not been truly conscious of its divine origin, especially after two of Aaron’s four sons had been cut off in one day, for a rash act in the execution of their office, as soon as they were initiated into it, and died without any children, Numbers 3:4.

25. The Lord dealt with me—Her retirement accords with the special dealing of God with her. She is to become the mother of one set apart from the world, and so she sets herself apart while so becoming. My reproach— The promise of a Messiah rendered marriage and maternity honourable among the Jews. Hence from the earliest times, as in the cases of Rachel and of Hannah, barrenness was a misfortune and a reproach.

Verse 25. My reproach, &c. — As a numerous offspring was one of the temporal promises of the old covenant, so children were regarded as a proof of the Divine favour, and the want of them of his displeasure. This was one reason of the reproach of barrenness. Another was the hope that the Jewish women had of giving birth to the Messiah; but this was necessarily confined to those of the tribe of Judah, and the house of David. Elisabeth’s joy did not, therefore, arise from that hope; but first, that she was to become a mother; and, second, that her son was to be so eminent a prophet of the Most High.

V. 26. In the sixth month-After Elisabeth had conceived.

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 Nehemiah 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 Luke 2:39. Thus, by keeping out of the way, they avoided the effects of his jealousy.

Verses 26, 27. In the sixth month — Namely, after Elisabeth had conceived; the angel Gabriel — The same angel who had been the messenger of such good news to Zacharias; was sent from God unto a city of Galilee — A country which lay “in the most northern part of Palestine, and was bounded on the north by Lebanon and Syria, on the west by Phœnicia, on the south by Samaria, and on the east by Jordan and the sea of Tiberias. Yet, from the gospels it appears, that a part of the country north of the sea and eastward of Jordan was reckoned Galilee: which, therefore, comprehended the possessions of the tribes of Issachar, Zebulon, Naphtali, and Asher. It was divided into Upper and Lower Galilee, whereof the former was called Galilee of the Gentiles, Matthew 4:15, because it bordered upon the Gentile nations, and was partly inhabited by them. Of the populousness and fertility of this country see notes on Matthew 15:16. Named Nazareth — A small city in the tribe of Zebulon, now reduced to a very low and contemptible condition, Matthew 2:23. To a virgin espoused — It was customary among the Jews, for persons that married to contract before witnesses some time before. And as Christ was to be born of a pure virgin, so the wisdom of God ordered it to be of one espoused, that to prevent reproach he might have a reputed father, according to the flesh. To Joseph, of the house of David — Joseph was a descendant of King David, though now in low circumstances. It is of the greatest importance to prove that Christ was lineally descended from David, this being one of the characteristics of the Messiah; but certainly this cannot be inferred from the genealogy of Joseph, because he was only the reputed father of Christ: nor is it necessary to understand the evangelist here as speaking of Joseph’s being of the house of David. His words may be understood differently, as indeed they are read by Dr. Whitby and many others, thus: to a virgin of the house of David, (espoused to a man whose name was Joseph,) and the virgin’s name was Mary. What strengthens this interpretation is, that this and the preceding verse refer wholly to the virgin, who is described by the place of her residence, Nazareth; by her relation to Joseph, being espoused to him; by her lineage and descent, of the house of David; and by her name, Mary.

Ver. 26, 27. In the sixth month of Elizabeth’s pregnancy, the angel Gabriel was sent of God to a city of Galilee, named Nazareth, to a virgin espoused to Joseph. There are diversities of operations, but it is the same Spirit. The birth of John was divinely announced to the jews, and religious men would keep an eye on so auspicious a child. But now the conception of Christ is concealed from all, except the witnesses selected of God. The glorious mystery of God manifest in the flesh, as noticed on Isaiah 7. 9., is too bright to be disclosed to vulgar eyes, till the world should become prepared by the doctrine, the miracles, and the resurrection of the Saviour from the dead.

§ 4.—SALUTATION OF MARY, 26-38.

As the approaching birth of the harbinger before Messiah’s face has been announced, so now follows the full annunciation of the coming Messiah himself. As birth is one of the wonders of nature, so these two births are more wonderful than nature. The first of the two is by an exaltation of nature above nature; the last is a direct over-passing of nature’s laws.

26. In the sixth month—After the annunciation to Zacharias. Galilee—See note on Matthew 4:12. Named Nazareth—See note on Matthew 2:23.

Verse 26. In the sixth month. — From the time of Elisabeth’s conception. Galilee the province, and Nazareth the town, are both here mentioned, because Galilee, from the long intermixture of Gentiles in its population, was in low repute: “Out of Galilee ariseth no prophet;” and Nazareth was thought so despicable a place that even Nathanael asks, “Can any good thing come out of Nazareth?” although he himself was a Galilean. Thus Galilee was despised by the Jews of the other provinces; and Nazareth, a town of Galilee, by the Galileans themselves. This probably arose from the vicious character of its inhabitants which was fully confirmed by their stubborn and almost universal rejection and contempt of Christ. In this unrighteous and despised town, a branch of the royal family of David was found, but in humble circumstances; and from all this lowliness it pleased God that the Messiah should spring, to shame and to humble the pride of man, and to teach how far we were fallen, when the Son of God must stoop to the lowest humiliation to raise us up.

V. 27. Espoused-It was customary among the Jews, for persons that married to contract before witnesses some time before. And as Christ was to be born of a pure virgin, so the wisdom of God ordered it to be of one espoused, that to prevent reproach he might have a reputed father, according to the flesh.

Verse 27. To a virgin espoused, &c.] See Clarke on Matthew 1:18,

23. 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 honour 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!

Verses 26, 27. In the sixth month — Namely, after Elisabeth had conceived; the angel Gabriel — The same angel who had been the messenger of such good news to Zacharias; was sent from God unto a city of Galilee — A country which lay “in the most northern part of Palestine, and was bounded on the north by Lebanon and Syria, on the west by Phœnicia, on the south by Samaria, and on the east by Jordan and the sea of Tiberias. Yet, from the gospels it appears, that a part of the country north of the sea and eastward of Jordan was reckoned Galilee: which, therefore, comprehended the possessions of the tribes of Issachar, Zebulon, Naphtali, and Asher. It was divided into Upper and Lower Galilee, whereof the former was called Galilee of the Gentiles, Matthew 4:15, because it bordered upon the Gentile nations, and was partly inhabited by them. Of the populousness and fertility of this country see notes on Matthew 15:16. Named Nazareth — A small city in the tribe of Zebulon, now reduced to a very low and contemptible condition, Matthew 2:23. To a virgin espoused — It was customary among the Jews, for persons that married to contract before witnesses some time before. And as Christ was to be born of a pure virgin, so the wisdom of God ordered it to be of one espoused, that to prevent reproach he might have a reputed father, according to the flesh. To Joseph, of the house of David — Joseph was a descendant of King David, though now in low circumstances. It is of the greatest importance to prove that Christ was lineally descended from David, this being one of the characteristics of the Messiah; but certainly this cannot be inferred from the genealogy of Joseph, because he was only the reputed father of Christ: nor is it necessary to understand the evangelist here as speaking of Joseph’s being of the house of David. His words may be understood differently, as indeed they are read by Dr. Whitby and many others, thus: to a virgin of the house of David, (espoused to a man whose name was Joseph,) and the virgin’s name was Mary. What strengthens this interpretation is, that this and the preceding verse refer wholly to the virgin, who is described by the place of her residence, Nazareth; by her relation to Joseph, being espoused to him; by her lineage and descent, of the house of David; and by her name, Mary.

Ver. 26, 27. In the sixth month of Elizabeth’s pregnancy, the angel Gabriel was sent of God to a city of Galilee, named Nazareth, to a virgin espoused to Joseph. There are diversities of operations, but it is the same Spirit. The birth of John was divinely announced to the jews, and religious men would keep an eye on so auspicious a child. But now the conception of Christ is concealed from all, except the witnesses selected of God. The glorious mystery of God manifest in the flesh, as noticed on Isaiah 7. 9., is too bright to be disclosed to vulgar eyes, till the world should become prepared by the doctrine, the miracles, and the resurrection of the Saviour from the dead.

27. To a virgin—See note on Matthew 1:23. House of David—Lineage or family of David. It is disputed among critics whether this is spoken of Joseph or of Mary.

Verse 27. To a virgin espoused, &c. — See the notes on Matthew 1:18-25. St. Matthew records the subsequent appearance of the angel to Joseph; St. Luke, the previous annunciation to Mary.

V. 28. Hail, thou highly favoured; the Lord is with thee; blessed art thou among women-Hail is the salutation used by our Lord to the women after his resurrection: thou art highly favoured, or hast found favour with God, Luke 1:30, is no more than was said of Noah, Moses, and David. The Lord is with thee, was said to Gideon, Judges 6:12; and blessed shall she be above women, of Jael, Judges 5:24. This salutation gives no room for any pretence of paying adoration to the virgin; as having no appearance of a prayer, or of worship offered to her.

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 favoured] 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 favour towards thee.

Blessed art thou among women.] That is, thou art favoured beyond all others.

Verse 28. The angel said, Hail, thou that art highly favoured — Greek, Kecaritwmenh, who hast found mercy, or favour, with God, as it is explained, ver. 30. The Lord is with thee — Or, The Lord be with thee, as Dr. Campbell renders Kuriov meta sou: Blessed art thou among women — That is, according to the Hebrew idiom, thou art the happiest of all the women that ever lived. It must be observed, that this salutation gives no room for any pretence of paying adoration to the virgin; as having no appearance of a prayer, or of worship offered to her. Besides, similar expressions are applied to others. Hail, is the salutation used by our Lord to the women after his resurrection: thou art highly favoured, or, hast found favour with God, is no more than was said of Noah, Moses, and David. The Lord is with thee, was said to Gideon, Judges 6:12; and, Blessed shall she be above women, of Jael, Judges 5:24. “The Church of Rome,” observes a pious writer, “saying ten Ave Marias for one Pater Noster, idolatrously uses these words as a prayer to the holy virgin, whereas they are only a salutation, declaring that she above all women had the honour freely conferred by God upon her, to be the mother of the Messiah. The original word, kecaritwmenh, signifies, not full of grace, but freely beloved. Compare Mary with other renowned women, and what had she, besides this favour, more than they? Had she the spirit of prophecy? so had they. Had she the spirit of sanctification? so had they: and she had no more immunity and freedom from sin and death than they. Accordingly the angel says, Blessed art thou among women, not, Blessed art thou above women. How senseless are they, 1st, In turning a salutation into a prayer! 2d, In making use of these words upon every occasion, which were spoken by an angel upon a special occasion! 3d, In applying these words to her now in heaven, which suited with her only when she was here on earth, saying, Full of grace, to her who is full of glory, and, The Lord is with thee, to her who is with the Lord!”

Ver. 28. Hail — highly favoured, the Lord is with thee. Blessed art thou among women. This is a Gothic word, health, peace, joy, Ave, caire, rejoice. What more can we add, but repeat, “the Lord is with thee.” Whence could Hesiod form his Theogony or generation of the gods, but on the most ancient traditions. Whence, (as is noticed by the learned Frenchmen, Lavaur and bishop Huet) could the idea of Semele’s conception by Jupiter be derived, but from the hallowed traditions of the patriarchs. With these authors, our learned Dr. William Stukeley, in his Palæographia sacra, 1763, perfectly coincides. Whence then could Dr. Joseph Priestley derive his authority for saying, “Jesus was the legitimate son of Joseph and Mary.” Socinianism is assuredly an apostasy from the faith of the whole primitive world.

28. Angel came… said, Hail—In a green, open space at the northwestern extremity of Nazareth there is a small fountain, whence issues a slender stream from which the maidens of Nazareth, holding beneath their pitchers, obtain water for their homes. It is called the Fountain of the Virgin; for there the tradition is that this annunciation by Gabriel took place. In commemoration of this event, there stands the Church of the Annunciation. Whether the tradition be true or false, there can be no reasonable doubt that Mary in her day, among the maidens of that village, held the pitcher and drew water from this spring. Highly favoured—This, in the Roman or Vulgate translation of the New Testament, is rendered plena gratiâ, full of grace. See note on Matthew 1:18. The Romanists in vain endeavour to prove the sinlessness of Mary from this phrase. It means, as is said in verse 30, that she had found favour or grace with God. Blessed art thou among women—See note on Matthew 1:18.

Verse 28. Hail, thou that art highly favoured, &c. — The supplied words in our translation had been better left out, and the sentence have stood, Hail, highly favoured; which, after all the renderings proposed, best expresses caire kecaritwmenh. The Lord is with thee, or rather, in the usual form of pious salutation, The Lord be with thee, which was adopted by the early Christians. Blessed art thou among women; “thou shalt be reckoned in the highest degree happy and favoured,” as the mother of the incarnate Messiah himself. It is remarkable that much as the papists have perverted these words to favour their idolatrous worship of the Virgin Mary, they are not so strong as those used of some other distinguished women. Blessed art thou AMONG women are the words of the angel to Mary; but in Judges 5:24, we read, “Blessed ABOVE women shall Jael be;” and in Judith 13:18, it is said, “Blessed art thou ABOVE all the women upon the earth.” “If there was any reason,” says Bishop Pearce, “why the angel chose to say AMONG women, rather than ABOVE women, may it not have been that our opinion of the Virgin Mary might not be raised too high?”

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.

Verses 29, 30. When she saw him she was troubled — Dietaracqh, disturbed or perplexed; at his saying — A salutation so unusual from a being of a superior order (for such his form, which was more than human, bespoke him to be) put Mary into a great perturbation of spirit; and no wonder; for if Zacharias, a venerable and aged minister of God, and one accustomed to have intercourse with heaven, was amazed at the appearance of an angel, how much more might a young virgin be so, her sex peculiarly subjecting her to the passion of fear. And she cast in her mind — Deilogizeto, she reasoned with herself; what manner of salutation this should be — What should be its intention, and from what original it could come. It is not improbable but she suspected that it might possibly proceed from the artifice of some evil spirit, to inspire her with sentiments of vanity and pride. And the angel — Speaking with a gentle and smooth accent, in order to remove her doubts, and inspire her with confidence and courage; said, Fear not, Mary — Thus preparing her for the reception of his message; for all passions, but particularly that of fear, disquiets the heart, and makes it unfit to receive messages from God. For thou hast found favour with God — And I have no other design but to assure thee of it. Observe, reader, those that have found favour with God ought not to give way to disquieting, distrustful fears. Does God favour thee? then fear not, though the world frown upon thee. Is he for thee? then it signifies little who is against thee.

29. Saw him—The phrase, when she saw him, being absent from many manuscripts, is of doubtful authenticity, but the angel’s visibility seems to be implied. Troubled at his saying—There is a meek composure in the words of Mary, quite in contrast with the hasty language of Zacharias. She utters no bold word demanding test or proof; and she closes with complete submission to her trial and to her destiny of honour. Cast in her mind— Conjectured, debated in her mind. What manner—What the nature.

Verse 29. What manner of salutation. — What these salutations implied, and in what that felicity consisted which the angel declared she had attained. Fear, however, was her predominant feeling, produced by the presence of the celestial visitant.

Verses 29, 30. When she saw him she was troubled — Dietaracqh, disturbed or perplexed; at his saying — A salutation so unusual from a being of a superior order (for such his form, which was more than human, bespoke him to be) put Mary into a great perturbation of spirit; and no wonder; for if Zacharias, a venerable and aged minister of God, and one accustomed to have intercourse with heaven, was amazed at the appearance of an angel, how much more might a young virgin be so, her sex peculiarly subjecting her to the passion of fear. And she cast in her mind — Deilogizeto, she reasoned with herself; what manner of salutation this should be — What should be its intention, and from what original it could come. It is not improbable but she suspected that it might possibly proceed from the artifice of some evil spirit, to inspire her with sentiments of vanity and pride. And the angel — Speaking with a gentle and smooth accent, in order to remove her doubts, and inspire her with confidence and courage; said, Fear not, Mary — Thus preparing her for the reception of his message; for all passions, but particularly that of fear, disquiets the heart, and makes it unfit to receive messages from God. For thou hast found favour with God — And I have no other design but to assure thee of it. Observe, reader, those that have found favour with God ought not to give way to disquieting, distrustful fears. Does God favour thee? then fear not, though the world frown upon thee. Is he for thee? then it signifies little who is against thee.

30. Fear not—He prefaces his announcement to Mary, as to Zacharias, with an encouraging fear not. The Gospel dispensation opens with a dismissal of fear and a promise of salvation.

Verse 31. Thou-shalt call his name JESUS.] See on Matthew 1:20, 21, and here, on Luke 2:21, and John 1:29.

Verses 31-33. Behold, thou shalt conceive in thy womb — Though a virgin, strange to say, thou shalt have the honour of being a mother; thou shalt bring forth a son, and that son no ordinary person, but the restorer of human nature, and Saviour of the world; and therefore thou shalt call his name Jesus — Or Joshua, a Saviour. He shall be great — Great indeed! greater than all others that ever partook of the human nature: great in respect of his person, his offices, and his kingdom: for he shall be called, and shall be, the Son of the Highest — And that in a peculiar sense, a sense in which no man or angel is or can be God’s son, being not only unspeakably dear to him, as a son is dear to his father, but of the same nature with him, as a son is of the same nature with his father. Therefore, the Lord God shall give unto him the throne of his earthly father, David — Or the throne typified by that of David. And he shall reign over the house of Jacob — The spiritual Israel, even over all who imitate the faith and obedience of that good patriarch; and of his kingdom there shall be no end — So Isaiah 9:8, Of the increase of his government and peace there shall be no end. All other kingdoms have had, or shall have, their periods, but the gospel church, which is Christ’s kingdom, shall continue for ever; first on earth, in its militant state, and then in heaven, in a state triumphant. See the notes on the places referred to in the margin. “The kingdom of Christ,” the reader must observe, “is twofold: 1st, His spiritual kingdom, or the dominion of righteousness in the minds of men. 2d, His temporal kingdom, or the outward dispensation of the gospel, together with an exercise of government over the world: by which all events are ordered, so as to promote the empire of righteousness in the hearts of men. This distinction removes the difficulty arising from 1 Corinthians 15:28, where we are told, that after the worlds are judged, Christ shall deliver up the kingdom to God the Father; compared with what Gabriel said to Mary, on this occasion, and with the other passages of Scripture, which affirm that our Lord’s kingdom shall be everlasting. His temporal kingdom, or the gospel dispensation, will end with the world, being of no further use. At that period, likewise, he will deliver up to God the government of the world, that was committed to him for the good of his church, after having accomplished the end of his coming by putting down all rule, and all authority, and power opposite to God’s. But his spiritual kingdom, or the dominion of righteousness in the minds of reasonable beings, which he came down to establish, will continue with them to all eternity; and Jesus will still preside as head over the redeemed society in heaven, and perform such acts of government as their condition allows and circumstances require, though still in subordination to the Father. See 1 Corinthians 15:28, and Macknight.”

31. Jesus—See note on Matthew 1:21.

Verse 31. Call his name Jesus. — See note on Matthew 1:21.

V. 32. He shall be called the Son of the Highest-In this respect also: and that in a more eminent sense than any, either man or angel, can be called so.

The Lord shall give him the throne of his father David-That is, the spiritual kingdom, of which David's was a type.

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. 3. 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 Isaiah 9:7; 16:5; Jeremiah 23:5; Daniel 2:44; 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.

Verses 31-33. Behold, thou shalt conceive in thy womb — Though a virgin, strange to say, thou shalt have the honour of being a mother; thou shalt bring forth a son, and that son no ordinary person, but the restorer of human nature, and Saviour of the world; and therefore thou shalt call his name Jesus — Or Joshua, a Saviour. He shall be great — Great indeed! greater than all others that ever partook of the human nature: great in respect of his person, his offices, and his kingdom: for he shall be called, and shall be, the Son of the Highest — And that in a peculiar sense, a sense in which no man or angel is or can be God’s son, being not only unspeakably dear to him, as a son is dear to his father, but of the same nature with him, as a son is of the same nature with his father. Therefore, the Lord God shall give unto him the throne of his earthly father, David — Or the throne typified by that of David. And he shall reign over the house of Jacob — The spiritual Israel, even over all who imitate the faith and obedience of that good patriarch; and of his kingdom there shall be no end — So Isaiah 9:8, Of the increase of his government and peace there shall be no end. All other kingdoms have had, or shall have, their periods, but the gospel church, which is Christ’s kingdom, shall continue for ever; first on earth, in its militant state, and then in heaven, in a state triumphant. See the notes on the places referred to in the margin. “The kingdom of Christ,” the reader must observe, “is twofold: 1st, His spiritual kingdom, or the dominion of righteousness in the minds of men. 2d, His temporal kingdom, or the outward dispensation of the gospel, together with an exercise of government over the world: by which all events are ordered, so as to promote the empire of righteousness in the hearts of men. This distinction removes the difficulty arising from 1 Corinthians 15:28, where we are told, that after the worlds are judged, Christ shall deliver up the kingdom to God the Father; compared with what Gabriel said to Mary, on this occasion, and with the other passages of Scripture, which affirm that our Lord’s kingdom shall be everlasting. His temporal kingdom, or the gospel dispensation, will end with the world, being of no further use. At that period, likewise, he will deliver up to God the government of the world, that was committed to him for the good of his church, after having accomplished the end of his coming by putting down all rule, and all authority, and power opposite to God’s. But his spiritual kingdom, or the dominion of righteousness in the minds of reasonable beings, which he came down to establish, will continue with them to all eternity; and Jesus will still preside as head over the redeemed society in heaven, and perform such acts of government as their condition allows and circumstances require, though still in subordination to the Father. See 1 Corinthians 15:28, and Macknight.”

Ver. 32. He shall be great, in sanctity, great in doctrine, great in miracles, and shall be called the Son of the Highest, after his hypostasis or glorious person is clothed with flesh, as he has ever been called since he was promised to Adam, the Woman’s Seed, or Son, to bruise the serpent’s head. The illustrious Agur, whose sayings the servants of king Hezekiah appended to Solomon’s Proverbs, confessing his ignorance, as to the immensity of Deity, asks, “What is his name, and what is his Son’s name, if thou canst tell.” Proverbs 30:4. This faith was David’s consolation, when the kings of the earth took counsel against the Lord, and against his Christ. Thou art my Son, to-day have I begotten thee; or as St. Paul, to-day do I declare thee, the Son of God with power, seated for ever on the throne of David, and on the right hand of God. Psalm 72.

32. Throne of his father David—See note on Matthew 1:20. The throne of the theocracy, or ancient kingdom of God. The Jewish nation, as a chosen people of God, constituted this theocracy during the Mosaic dispensation. On the throne of this theocracy David was a representative king. When the Jewish race ceased to be the theocracy by the taking of the kingdom of God from them, that kingdom was established on a new basis, by which every man, Jew or Gentile, was admitted to form part of that kingdom by faith. On the throne of that theocracy sits Jesus, the eternal successor of David.

Verse 32. He shall be great, &c. — Great in power and authority, in glory and fame, in office and administration; yet not in a civil or worldly sense, as the event proved. All this is accomplished, however, more gloriously in his spiritual and mediatorial dominion. Or, more particularly, our Lord was in a special and peculiar sense great, in his PERSON, as God and man united; and hence Isaiah, after he has said, “For unto us a child is born, unto us a son is given,” adds, “and his name shall be called the mighty God, the everlasting Father:” great in his PROPHETIC OFFICE, in his doctrine and miracles, “mighty in word and deed:” in his PRIESTHOOD, as offering the universal sacrifice for the sin of the whole world not to be repeated, and establishing upon its merit a constant, ever prevalent, and universal intercession: and great as the KING OF KINGS AND LORD OF LORDS, to whom “all power is given in heaven and earth,” and “of whose kingdom there is no end.”

Shall be called the Son of the Highest. — He shall be distinguished from all others by this designation. And so it has been. Jesus was condemned for professing to be the Son of God; this was the blasphemy imputed to him by the Jewish council, and for which they judged him “worthy of death:” but he was demonstrated to be “the Son of God with power,” by his resurrection, which established the claim to this title he had asserted before the sanhedrim; and by this he has been known, venerated, and worshipped in his Church, THE SON OF GOD, in a sense in which no creature can be, — the Son of God in his higher and Divine nature, “God of God, Light of light, begotten, not made, of one substance with the Father.” This is the sense in which he has been called the Son of God, in his Church, in all ages; and it is supported by his own infallible testimony at his trial, and by the constant testimony of his inspired apostles.

To be called often means simply to be; but not here, or it would have been found in the preceding clause, which is, and he shall be great, not, “he shall be called great.” It appears to relate to his public and glorious designation in all ages of the Church, in time and through eternity, — “The Son of the living God.” The Highest, Uyistov, is sometimes joined with Qeov, but often stands alone as a title of God. It is used by the LXX. for the Hebrew ˆwyl[, the High One, or Most High.

The throne of his Father David. — David was a typical character; and the dominion he acquired, which was to the full extent of the original grant of Canaan made to Abraham, and is expressed by the terms, “from sea to sea, and from the river,” Euphrates, “to the ends of the earth,” was a type of the universal dominion of Messiah, when “all kings shall serve him, and all nations shall call him blessed.” The application of the characters of David’s kingdom, in an enlarged meaning, to that of the Messiah, by the prophets, shows that the one was regarded as the emblem or type of the other. But there was another reason why the Messiah was represented as the successor to David’s throne. It was a part of the covenant made with David, that he should not want a man to sit upon his throne: “His seed shall endure for ever, and his throne as the sun before me; it shall be established for ever, and as a faithful witness in heaven.” But a higher throne than the national throne of Israel was intended; even the throne of all nations, to which our Lord has succeeded. For the kingdom of Christ is twofold. It is that spiritual dominion exercised over the wills and affections of men, by moral influence, by which they subject themselves to his laws and authority; and it is that exercise of external government over the world, vested in our Lord, as Mediator, by which, both by mercies and judgments, by the ordering of its changes, the succession of its empires, the distribution of human power, the punishment of persecutors, the destruction of enemies, the determination of the times, places, and influence of knowledge and inventions, of arts, commerce, and the intercourse of the different parts of the world, his great designs as to the moral recovery of all nations, and the universal establishment of the empire of his truth, in all its righteous and peaceful influences shall be effected. In this respect he is the King of the Jews, as well as other nations; for though that people are dispersed and denationalized, it is by an act of his severity, and can continue no longer than he wills; and to this power, as the Divine Sovereign of Israel, is added “all power in heaven and earth.” That a descendant of David should enter upon this universal sovereignty, and wield its sceptre for ever, was indeed the most signal honour which could be conferred upon his “house,” and most amply fulfilled the terms of the promise. As to POWER, the dominion of Christ is now universal; and as to GRACE, the type shall be realized ultimately; and in the visible administration of his Gospel, purifying and softening all the institutions of society, Christ shall reign, the universal Lord, “from the river to the ends of the earth.” Then shall be accomplished the words of Zechariah, “The Lord shall be King over all the earth; in that day shall there be one Lord, and his name one:” then the theocracy shall be universally acknowledged; all earthly rulers confessing themselves to be but vice-kings and servants of Him who is King of kings, and Lord of lords.

V. 33. He shall reign over the house of Jacob-In which all true believers are included.

Verse 33. The house of Jacob] All who belong to the twelve tribes, the whole Israelitish people.

Verses 31-33. Behold, thou shalt conceive in thy womb — Though a virgin, strange to say, thou shalt have the honour of being a mother; thou shalt bring forth a son, and that son no ordinary person, but the restorer of human nature, and Saviour of the world; and therefore thou shalt call his name Jesus — Or Joshua, a Saviour. He shall be great — Great indeed! greater than all others that ever partook of the human nature: great in respect of his person, his offices, and his kingdom: for he shall be called, and shall be, the Son of the Highest — And that in a peculiar sense, a sense in which no man or angel is or can be God’s son, being not only unspeakably dear to him, as a son is dear to his father, but of the same nature with him, as a son is of the same nature with his father. Therefore, the Lord God shall give unto him the throne of his earthly father, David — Or the throne typified by that of David. And he shall reign over the house of Jacob — The spiritual Israel, even over all who imitate the faith and obedience of that good patriarch; and of his kingdom there shall be no end — So Isaiah 9:8, Of the increase of his government and peace there shall be no end. All other kingdoms have had, or shall have, their periods, but the gospel church, which is Christ’s kingdom, shall continue for ever; first on earth, in its militant state, and then in heaven, in a state triumphant. See the notes on the places referred to in the margin. “The kingdom of Christ,” the reader must observe, “is twofold: 1st, His spiritual kingdom, or the dominion of righteousness in the minds of men. 2d, His temporal kingdom, or the outward dispensation of the gospel, together with an exercise of government over the world: by which all events are ordered, so as to promote the empire of righteousness in the hearts of men. This distinction removes the difficulty arising from 1 Corinthians 15:28, where we are told, that after the worlds are judged, Christ shall deliver up the kingdom to God the Father; compared with what Gabriel said to Mary, on this occasion, and with the other passages of Scripture, which affirm that our Lord’s kingdom shall be everlasting. His temporal kingdom, or the gospel dispensation, will end with the world, being of no further use. At that period, likewise, he will deliver up to God the government of the world, that was committed to him for the good of his church, after having accomplished the end of his coming by putting down all rule, and all authority, and power opposite to God’s. But his spiritual kingdom, or the dominion of righteousness in the minds of reasonable beings, which he came down to establish, will continue with them to all eternity; and Jesus will still preside as head over the redeemed society in heaven, and perform such acts of government as their condition allows and circumstances require, though still in subordination to the Father. See 1 Corinthians 15:28, and Macknight.”

33. The house of Jacob—Both of Jacob’s natural and spiritual descendants. “For,” says Grotius, “just as David the king of Israel did by conquest amalgamate the Edomites and other nations with his kingdom, so also this Messiah-king, by gospel conquest, shall incorporate the Gentiles into his kingdom and naturalize them as true Israel. Isaiah 14:1. The stranger shall be joined with them, and they shall cleave to the house of Jacob.” And, 44:5, of the same stranger it is said he “shall call himself by the name of Jacob.” For ever—This term being applied here to no earthly or mere human subject, must be taken in the strict sense of eternity. Shall be no end—For though its probationary mediatorial form shall cease, yet its substance shall be eternal. Christ shall be eternal king, and so his reign and throne shall be endless.

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.

Verses 34-38. Then said Mary, How shall this be — How can I immediately conceive a child, (for so the angel meant, and so she understood him to mean,) seeing I know not a man? — This was not the language of distrust, or of doubt, respecting what the angel said, but of a desire to be further instructed, for the direction of her conduct. She so inquired concerning the manner, as not to doubt of the fact. Some would render the clause, What? shall this be, if I have no intercourse with a man? as if she desired to be resolved, whether the birth were to be produced in a common, or a miraculous manner. But it is much more natural to suppose, that she understood the former words as an intimation that the effect was immediately to take place, to which her present circumstances seemed, humanly speaking, an invincible objection. She, however, asks no sign for the confirmation of her faith, as Zacharias had done, nor insinuates that she would not believe till a miracle was wrought to convince her; but only that she did not understand how her pregnancy could be effected in her virgin state, and desired him to explain it to her, not doubting but it was possible. Wherefore, the weakness of her apprehension being consistent with faith, and her request being conceived with modesty and humility, the angel told her that the wonderful event should be accomplished by the interposition of the Holy Spirit, and special energy of the power of God, who would preserve her reputation entire, at least in the opinion of impartial judges, and protect her from any injury which this mystery might expose her to; for, by the Jewish law, a severe punishment was inflicted on women betrothed, who proved with child before cohabiting with their husbands. Therefore also — Because thou shalt conceive by the immediate operation of the Holy Ghost; that holy thing which shall be born of thee — That holy offspring of thine; shall — With regard to this miraculous conception, as well as another, and yet greater consideration, be called the Son of God. And behold, thy cousin Elisabeth, &c. — For the confirmation of her faith the angel acquaints her with the pregnancy of her relation Elisabeth, who was then past the age of child-bearing; that being a thing similar, though inferior, to her own pregnancy, which he had been predicting. Mary and Elisabeth might be cousins, as the text affirms, although the former was a descendant of David, and the latter a daughter of Aaron; because the law, Numbers 36:6, forbidding women to marry out of their own tribes, related only to heiresses, and consequently did not include the tribe of Levi, which had not heritable possessions that could be alienated by such marriages. Accordingly, Leviticus 22:12, it is supposed a common case, that a priest’s daughter might be married to a stranger. And Mary said, Behold the handmaid of the Lord, &c. — In this answer Mary expressed both great faith and great resignation. She believed what the angel had told her concerning her conception, and wished for it; not regarding the inconveniences she might be exposed to thereby, well knowing that the power of God could easily protect her. Thus Mary, though a young virgin, readily believes an event much more wonderful than that which Zacharias, though an aged priest, had found it so difficult to credit: and thus does God, as it were, out of the mouths of babes and sucklings perfect his praise. It is not improbable, that this time of the virgin’s humble faith, consent, and expectation, might be the very time of her conceiving.

34. How shall this be?—Zacharias requires proof of the angel’s statement before he will believe the thing will be done; Mary accepts that the thing will be done, and modestly asks how? One is a case of presumptuous unbelief; the other is a case of faith asking to be further instructed. “I accept in full faith the fact; but by what process (since the natural process is impossible) shall it be accomplished?” The angel now declares the process. Instead of an impure and sexual agency, a holy, unsexual, omnipotent power shall as purely produce the new being as the first germ of plant and tree was originally formed and developed “before it grew.” Genesis 2:5.

V. 35. The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee-The power of God was put forth by the Holy Ghost, as the immediate Divine agent in this work: and so he exerted the power of the Highest as his own power, who together with the Father and the Son is the most high God.

Therefore also-Not only as he is God from eternity, but on this account likewise he shall be called the Son of God.

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, dunamiv, 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, Genesis 1:2, I am the more firmly established in the opinion advanced on Matthew 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, to agion, 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, 1 Timothy 3:16; it was that Word which being in the beginning (from eternity) with God, John 1:2, was afterwards made flesh, (became manifest in human nature,) and tabernacled among us, John 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, Mark 13:32; John 5:19; 14:28, and the Divine nature which was from eternity, and equal to God, John 1:1; 10:30; Romans 9:5; Colossians 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 offences 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!

Verses 34-38. Then said Mary, How shall this be — How can I immediately conceive a child, (for so the angel meant, and so she understood him to mean,) seeing I know not a man? — This was not the language of distrust, or of doubt, respecting what the angel said, but of a desire to be further instructed, for the direction of her conduct. She so inquired concerning the manner, as not to doubt of the fact. Some would render the clause, What? shall this be, if I have no intercourse with a man? as if she desired to be resolved, whether the birth were to be produced in a common, or a miraculous manner. But it is much more natural to suppose, that she understood the former words as an intimation that the effect was immediately to take place, to which her present circumstances seemed, humanly speaking, an invincible objection. She, however, asks no sign for the confirmation of her faith, as Zacharias had done, nor insinuates that she would not believe till a miracle was wrought to convince her; but only that she did not understand how her pregnancy could be effected in her virgin state, and desired him to explain it to her, not doubting but it was possible. Wherefore, the weakness of her apprehension being consistent with faith, and her request being conceived with modesty and humility, the angel told her that the wonderful event should be accomplished by the interposition of the Holy Spirit, and special energy of the power of God, who would preserve her reputation entire, at least in the opinion of impartial judges, and protect her from any injury which this mystery might expose her to; for, by the Jewish law, a severe punishment was inflicted on women betrothed, who proved with child before cohabiting with their husbands. Therefore also — Because thou shalt conceive by the immediate operation of the Holy Ghost; that holy thing which shall be born of thee — That holy offspring of thine; shall — With regard to this miraculous conception, as well as another, and yet greater consideration, be called the Son of God. And behold, thy cousin Elisabeth, &c. — For the confirmation of her faith the angel acquaints her with the pregnancy of her relation Elisabeth, who was then past the age of child-bearing; that being a thing similar, though inferior, to her own pregnancy, which he had been predicting. Mary and Elisabeth might be cousins, as the text affirms, although the former was a descendant of David, and the latter a daughter of Aaron; because the law, Numbers 36:6, forbidding women to marry out of their own tribes, related only to heiresses, and consequently did not include the tribe of Levi, which had not heritable possessions that could be alienated by such marriages. Accordingly, Leviticus 22:12, it is supposed a common case, that a priest’s daughter might be married to a stranger. And Mary said, Behold the handmaid of the Lord, &c. — In this answer Mary expressed both great faith and great resignation. She believed what the angel had told her concerning her conception, and wished for it; not regarding the inconveniences she might be exposed to thereby, well knowing that the power of God could easily protect her. Thus Mary, though a young virgin, readily believes an event much more wonderful than that which Zacharias, though an aged priest, had found it so difficult to credit: and thus does God, as it were, out of the mouths of babes and sucklings perfect his praise. It is not improbable, that this time of the virgin’s humble faith, consent, and expectation, might be the very time of her conceiving.

Ver. 35. The power of the Highest shall overshadow thee. The assumption is all mystery. It asks for adoration, not for comment. God so loved the world that he sent forth his Son, made of a woman, made under the law, that he might redeem us from the curse of the law. The wings of Jehovah cover the mercyseat, his cloud rests upon the tabernacle. Let the priests and the people adore without, while incense is burned within. Christ, the Messiah, the Son of God, shall be born. He shall emerge from the bosom of the virgin, even the Sun of righteousness, to illuminate a benighted world. Psalm 85:10, 11.

35. The Holy Ghost—The definite article is not in the Greek. The phrase holy spirit here designates not the third person in the trinity; for, then, he would be the Father of our Lord Jesus Christ; but the same holy spirit of Deity which brooded upon chaos and produced the creation. Come upon thee—See Acts 1:8. The Holy Ghost shall come upon thee—The pure Spirit of God should sanctify her nature and render her the holy mother of the Son of God. Overshadow thee—By an act of power as pure as the shadow of a cloud shed down upon thee, shall God be the creative father of thy holy son. The holy thing—That totality which is born of thee, including both human and divine, is holy, a holy thing. Its human flesh and blood, though drawn from a fallen source, shall, as they form into his being, be pure as the first Adam, by association with the divine. Him hath God sanctified and sent through the ordinary pathway of birth into the world. John 10:36. So that Christ taking our nature took not its sin. Shall be called the Son of God—Because the second person in the Trinity is by this divine operation, and this human conception and birth, incarnated in his person. Undoubtedly the production of the human birth by Deity entitles even the human person of our Saviour to the appellation Son of God. Yet primarily this title, taking its starting point from the divinity, descends to include the humanity. On the other hand, the title Son of man, beginning with his humble humanity, takes in its glorified state, and even its union with the divine.

The idea of a god become incarnate, and thus a god-man, it is often said abounds in heathen mythology, and so in Christianity is a plagiary. But though heathenism has her gods incarnate, she never rose to the thought of the infinite and eternal God assuming humanity upon his divinity. That Hercules should be begotten of Jove, or Achilles be born of the goddess Thetis, are small fables, bearing no analogy to the true Incarnation. And even the incarnations of Vishnu in Hindoo mythology are merely the goings forth of the god himself under the mere shape of animal or man. They are not a real divinity in a real humanity, a unity of the two complete personal natures, perfect God and perfect man, constituting one God-man.

Verse 35. The Holy Ghost shall, &c. — That the power of the Highest, in the second clause, means the same as the Holy Ghost in the first, has often been taken for granted; but on insufficient grounds. It is true, we ought not too curiously to inquire into these great mysteries; but into the clearest and most satisfactory meaning of the terms in which they are expressed we are bound, though with modesty, to examine. — Now, if the meaning of these two clauses be the same, the latter must be considered as illustrative of the former, or as a mere repetition of the same idea in different terms. — That the latter clause cannot be considered as explanatory of the former, is sufficiently proved from its being a more general and obscure mode of speaking; so that, in fact, it does not explain it. That it is a repetition of the same thing in another form under the influence of that mode of speaking in parallelisms which was impressed upon the style of the Hebrews from their sacred poetry, can scarcely be admitted; because these parallels are used to heighten the idea, or place it in some new light, and not unfrequently join another thought to the original one; none of which takes place here. But as, in fact, there were two acts to be performed in this “preparation of the body” of our Lord, — one the miraculous production of a human being, and the other the joining of the Divine nature with it in personal union, so that the Christ might be “Immanuel, God with us,” — it is reasonable to conclude that, in this so particular an explanation of the case to Mary, both should be referred to. Still farther, the production of the human nature of our Lord, in the womb of the virgin, is uniformly ascribed to the exclusive agency of the Holy Spirit, as much so as the agency of one of the Divine persons can be exclusive of the other; but the second act, the impersonating of the Divine WORD with the nature so produced, could only be the personal act of that WORD himself, in concurrence with the Father and the Holy Spirit. This act would therefore be naturally expressed in the general terms, the power of the Highest, that is, the power of the most high God, shall overshadow, shall exert its influence upon or in, thee. This view will lead us through some difficulties with which the text will be found environed if we take the miraculous conception of the human nature of our Lord, by the power of the Holy Ghost, to be the only particular mentioned in it. It would then follow that this miraculous conception is the reason given by the angel why Christ should be, and be called the Son of God; but in opposition to this stand the facts that his title Son of God is, throughout the remainder of the New Testament, put upon higher and distinct ground, especially as necessarily implying Divinity, or being of one nature with the Father; and also that he is never throughout the New Testament, either by himself or others, called the Son of God with reference to his conception. Nathanael so entitles him, because he had had a proof of his PRESCIENCE, and when he certainly knew nothing of the miraculous conception. He himself called God his PROPER FATHER, and himself the SON OF GOD, in a sense which implied EQUALITY with God, and allowed the Jews so to understand him; whereas no such equality was implied in the mere miraculous conception; so that he could have no reference to that as the ground of these lofty assumptions of Divinity itself. The same may be said of his suffering himself to be condemned for blasphemy, without defence; by which he allowed that his claiming to be the Son of God was with reference to his Divine, not his human nature, or he would have been accessory to his own murder. St. Paul also uses the title, Son of God, as OPPOSED to what Christ was “according to the flesh,” the descendant and Son of David: while the term “only begotten” entirely shuts out the notion that he became the Son of God by his miraculous conception, which was but a mode of creation in the womb of the virgin; since in the sense of CREATION he is not the “only begotten,” but shares that with all the angels, and with the first human being. No passages, indeed, in the New Testament can be adduced in which Christ is called the Son of God with reference to the production of his human nature; and in this view, therefore, the angel’s words would be wholly unintelligible, because they indicate, if so interpreted, that this circumstance should be the open and public reason, if not indeed the exclusive one, why he should be invested with that title; and yet, when we look at the fact, it is never referred to as the ground and reason of it at all. If, however, we consider that TWO ACTS are mentioned in the text, distinct acts, referable to TWO AGENTS, we have an easy and satisfactory interpretation which avoids this serious difficulty, and harmonizes the words of the angel both with the reason of the case and with the facts and the doctrine of the New Testament. First, we have the act of the Holy Ghost, producing that HOLY THING which was to be born of the virgin; and we have the distinct act of the power of the Highest, (the title given to our Lord himself, see note on verse 76,) uniting himself the eternal Word to that which was so formed in the womb of the virgin. By this act it was that the “Word was made flesh,” which he could no otherwise be than by taking flesh into personal union with himself, a matter entirely distinct from the production of the body of Christ in any mode, and not in any sense necessarily involved in it. From these two acts all that the angel mentions followed. It followed that that should be a HOLY THING which should be born of Mary, as being produced immediately by the Holy Ghost; and it followed that this holy thing should be called THE SON OF GOD. That power of the Highest which overshadowed, exerted his influence upon the virgin, took the holy thing into personal union with himself who was in his Divine nature the Son of God; and this became the appellation of the one undivided Christ, but wholly by virtue of the hypostatical union. The mode of expression by which the concluding clause is introduced leads also to the same conclusion. The particle dio, “therefore,” is consequential, and is not to be understood as though the angel were giving a reason why Christ should become the Son of God, but why he should be owned and acknowledged as such. We have also the addition of kai in the sense of “also:” Therefore ALSO that holy thing which shall be born of thee shall be called the Son of God; it shall not merely be called holy, which would follow from its being the immediate production of the Holy Ghost, but more than that, it shall be called the Son of God, because of another and an additional circumstance, the union of the two natures. For since human nature was united to the Son of God, it was to bear the same name as being in indissoluble union with him.

Could it indeed be inferred from this passage, that our Lord was called the Son of God because of the miraculous conception, it would make no difference in the argument by which he is proved to be the Son of God as to his Divine nature, because that rests upon quite distinct and independent passages of Scripture. It would only follow that, not on one only, but on two accounts, that distinguishing appellation was given to him; but this very text, which is the only one in the New Testament that favours this opinion, lies strongly against it, and cannot be so interpreted without establishing a variance between the words of the angel and the other parts of the New Testament. As for those who endeavour to evade the force of the argument drawn from the title Son of God, in favour of our Lord’s Divinity, by representing it to be a title of Messias, it is difficult to see what they gain by that evasion. The Messias is called “the Son of God;” no one doubts that; but still the inquiry remains, Why is he so called? The true answer to this must be, that he really was what he is called, and was not OFFICIALLY called what NATURALLY he was not; otherwise we have words without any meaning at all, or words adapted to convey an erroneous one. The unborn human nature of Christ is called a holy thing. Some have without reason suspected a mystery in the phrase; but the Greeks, when speaking of unborn children, used the neuter gender. On the miraculous conception it may be generally remarked that it was essential to our Lord’s sacrifice, that he should in no degree partake of the natural pollution of the fallen race, nor be included in the general condemnation of Adam’s descendants, by being “born of the flesh.” By this wonderful mystery of his incarnation, he was “made of a woman,” not of man; he came not by natural generation; he was allied to the race, yet not of the race in the way of descent; “judgment” did not, therefore, pass upon him to “condemnation,” and he needed no “justification of life.” He had no seeds of evil in his nature, and was under no hereditary curse; all he suffered was voluntary, and therefore vicarious; and as there was in him no inbred or contracted guilt, he alone of all who ever lived could “offer himself without spot to God.” See the note on Matthew 1:23.

V. 36. And behold, thy cousin Elisabeth-Though Elisabeth was of the house of Aaron, and Mary of the house of David, by the fathers side, they might be related by their mothers. For the law only forbad heiresses marrying into another tribe. And so other persons continually intermarried; particularly the families of David and of Levi.

Verse 36. Thy cousin Elisabeth] Thy kinswoman, suggenhv. As Elisabeth was of the tribe of Levi, Luke 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, Luke 1:25, her common name among men, among the people who knew her, being Elisabeth the barren.

Verses 34-38. Then said Mary, How shall this be — How can I immediately conceive a child, (for so the angel meant, and so she understood him to mean,) seeing I know not a man? — This was not the language of distrust, or of doubt, respecting what the angel said, but of a desire to be further instructed, for the direction of her conduct. She so inquired concerning the manner, as not to doubt of the fact. Some would render the clause, What? shall this be, if I have no intercourse with a man? as if she desired to be resolved, whether the birth were to be produced in a common, or a miraculous manner. But it is much more natural to suppose, that she understood the former words as an intimation that the effect was immediately to take place, to which her present circumstances seemed, humanly speaking, an invincible objection. She, however, asks no sign for the confirmation of her faith, as Zacharias had done, nor insinuates that she would not believe till a miracle was wrought to convince her; but only that she did not understand how her pregnancy could be effected in her virgin state, and desired him to explain it to her, not doubting but it was possible. Wherefore, the weakness of her apprehension being consistent with faith, and her request being conceived with modesty and humility, the angel told her that the wonderful event should be accomplished by the interposition of the Holy Spirit, and special energy of the power of God, who would preserve her reputation entire, at least in the opinion of impartial judges, and protect her from any injury which this mystery might expose her to; for, by the Jewish law, a severe punishment was inflicted on women betrothed, who proved with child before cohabiting with their husbands. Therefore also — Because thou shalt conceive by the immediate operation of the Holy Ghost; that holy thing which shall be born of thee — That holy offspring of thine; shall — With regard to this miraculous conception, as well as another, and yet greater consideration, be called the Son of God. And behold, thy cousin Elisabeth, &c. — For the confirmation of her faith the angel acquaints her with the pregnancy of her relation Elisabeth, who was then past the age of child-bearing; that being a thing similar, though inferior, to her own pregnancy, which he had been predicting. Mary and Elisabeth might be cousins, as the text affirms, although the former was a descendant of David, and the latter a daughter of Aaron; because the law, Numbers 36:6, forbidding women to marry out of their own tribes, related only to heiresses, and consequently did not include the tribe of Levi, which had not heritable possessions that could be alienated by such marriages. Accordingly, Leviticus 22:12, it is supposed a common case, that a priest’s daughter might be married to a stranger. And Mary said, Behold the handmaid of the Lord, &c. — In this answer Mary expressed both great faith and great resignation. She believed what the angel had told her concerning her conception, and wished for it; not regarding the inconveniences she might be exposed to thereby, well knowing that the power of God could easily protect her. Thus Mary, though a young virgin, readily believes an event much more wonderful than that which Zacharias, though an aged priest, had found it so difficult to credit: and thus does God, as it were, out of the mouths of babes and sucklings perfect his praise. It is not improbable, that this time of the virgin’s humble faith, consent, and expectation, might be the very time of her conceiving.

Ver. 36. Behold thy cousin Elizabeth, she hath also conceived a son in her old age. This was associating joys to Mary’s consolation: it showed the gracious care of heaven when the fulness of time was come for the redemption of the world. The plans of heaven were written in the volume of the book: God had but to open and extend the scrowl.

36. Thy cousin E1isabeth—Mary was of the tribe of Judah, and Elisabeth of the tribe of Levi. That is, their fathers probably were; for it was the father’s descent which assigned any family to its tribeship. The two women, therefore, may have been cousins by the mother’s side, by their mothers having been sisters. But the word rendered cousin may signify kindred of any degree.

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, Genesis 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.

Verses 34-38. Then said Mary, How shall this be — How can I immediately conceive a child, (for so the angel meant, and so she understood him to mean,) seeing I know not a man? — This was not the language of distrust, or of doubt, respecting what the angel said, but of a desire to be further instructed, for the direction of her conduct. She so inquired concerning the manner, as not to doubt of the fact. Some would render the clause, What? shall this be, if I have no intercourse with a man? as if she desired to be resolved, whether the birth were to be produced in a common, or a miraculous manner. But it is much more natural to suppose, that she understood the former words as an intimation that the effect was immediately to take place, to which her present circumstances seemed, humanly speaking, an invincible objection. She, however, asks no sign for the confirmation of her faith, as Zacharias had done, nor insinuates that she would not believe till a miracle was wrought to convince her; but only that she did not understand how her pregnancy could be effected in her virgin state, and desired him to explain it to her, not doubting but it was possible. Wherefore, the weakness of her apprehension being consistent with faith, and her request being conceived with modesty and humility, the angel told her that the wonderful event should be accomplished by the interposition of the Holy Spirit, and special energy of the power of God, who would preserve her reputation entire, at least in the opinion of impartial judges, and protect her from any injury which this mystery might expose her to; for, by the Jewish law, a severe punishment was inflicted on women betrothed, who proved with child before cohabiting with their husbands. Therefore also — Because thou shalt conceive by the immediate operation of the Holy Ghost; that holy thing which shall be born of thee — That holy offspring of thine; shall — With regard to this miraculous conception, as well as another, and yet greater consideration, be called the Son of God. And behold, thy cousin Elisabeth, &c. — For the confirmation of her faith the angel acquaints her with the pregnancy of her relation Elisabeth, who was then past the age of child-bearing; that being a thing similar, though inferior, to her own pregnancy, which he had been predicting. Mary and Elisabeth might be cousins, as the text affirms, although the former was a descendant of David, and the latter a daughter of Aaron; because the law, Numbers 36:6, forbidding women to marry out of their own tribes, related only to heiresses, and consequently did not include the tribe of Levi, which had not heritable possessions that could be alienated by such marriages. Accordingly, Leviticus 22:12, it is supposed a common case, that a priest’s daughter might be married to a stranger. And Mary said, Behold the handmaid of the Lord, &c. — In this answer Mary expressed both great faith and great resignation. She believed what the angel had told her concerning her conception, and wished for it; not regarding the inconveniences she might be exposed to thereby, well knowing that the power of God could easily protect her. Thus Mary, though a young virgin, readily believes an event much more wonderful than that which Zacharias, though an aged priest, had found it so difficult to credit: and thus does God, as it were, out of the mouths of babes and sucklings perfect his praise. It is not improbable, that this time of the virgin’s humble faith, consent, and expectation, might be the very time of her conceiving.

37. Nothing shall be impossible—Ages ago (Genesis 18:14) “The LORD” had said in a similar announcement to Abraham, “Is any thing too hard for the Lord?” The angel refers to the analogous case of Elisabeth as proof to Mary that miraculous birth is an event that may now occur. The birth of an immortal being into existence is the greatest of natural events. The birth of an immortal being, without a human father, by a divine interposition, is one of the greatest of miracles. The birth of a human being from a true divine paternity, placing a God-man upon earth, is pre-eminently THE miracle of which all other miracles are but the subordinates and attendants. But all things are possible with God. To perform a contradiction is, indeed, not a possibility even with omnipotence. But then a contradiction is really nothing at all, and so does not come into the number of all things. God is fully able to suspend by miracle the laws of nature, and even reverse them all. For the laws of nature are nothing more than the ordinary action of the divine will, which God can vary just as easily as he can hold them uniform. The incarnation is just as easy a work with God as a maintenance of the ordinary laws of birth.

V. 38. And Mary said, Behold the handmaid of the Lord-It is not improbable, that this time of the virgin's humble faith, consent, and expectation, might be the very time of her conceiving.

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 Luke 1:35.

Verses 34-38. Then said Mary, How shall this be — How can I immediately conceive a child, (for so the angel meant, and so she understood him to mean,) seeing I know not a man? — This was not the language of distrust, or of doubt, respecting what the angel said, but of a desire to be further instructed, for the direction of her conduct. She so inquired concerning the manner, as not to doubt of the fact. Some would render the clause, What? shall this be, if I have no intercourse with a man? as if she desired to be resolved, whether the birth were to be produced in a common, or a miraculous manner. But it is much more natural to suppose, that she understood the former words as an intimation that the effect was immediately to take place, to which her present circumstances seemed, humanly speaking, an invincible objection. She, however, asks no sign for the confirmation of her faith, as Zacharias had done, nor insinuates that she would not believe till a miracle was wrought to convince her; but only that she did not understand how her pregnancy could be effected in her virgin state, and desired him to explain it to her, not doubting but it was possible. Wherefore, the weakness of her apprehension being consistent with faith, and her request being conceived with modesty and humility, the angel told her that the wonderful event should be accomplished by the interposition of the Holy Spirit, and special energy of the power of God, who would preserve her reputation entire, at least in the opinion of impartial judges, and protect her from any injury which this mystery might expose her to; for, by the Jewish law, a severe punishment was inflicted on women betrothed, who proved with child before cohabiting with their husbands. Therefore also — Because thou shalt conceive by the immediate operation of the Holy Ghost; that holy thing which shall be born of thee — That holy offspring of thine; shall — With regard to this miraculous conception, as well as another, and yet greater consideration, be called the Son of God. And behold, thy cousin Elisabeth, &c. — For the confirmation of her faith the angel acquaints her with the pregnancy of her relation Elisabeth, who was then past the age of child-bearing; that being a thing similar, though inferior, to her own pregnancy, which he had been predicting. Mary and Elisabeth might be cousins, as the text affirms, although the former was a descendant of David, and the latter a daughter of Aaron; because the law, Numbers 36:6, forbidding women to marry out of their own tribes, related only to heiresses, and consequently did not include the tribe of Levi, which had not heritable possessions that could be alienated by such marriages. Accordingly, Leviticus 22:12, it is supposed a common case, that a priest’s daughter might be married to a stranger. And Mary said, Behold the handmaid of the Lord, &c. — In this answer Mary expressed both great faith and great resignation. She believed what the angel had told her concerning her conception, and wished for it; not regarding the inconveniences she might be exposed to thereby, well knowing that the power of God could easily protect her. Thus Mary, though a young virgin, readily believes an event much more wonderful than that which Zacharias, though an aged priest, had found it so difficult to credit: and thus does God, as it were, out of the mouths of babes and sucklings perfect his praise. It is not improbable, that this time of the virgin’s humble faith, consent, and expectation, might be the very time of her conceiving.

§ 4.—SALUTATION OF MARY, 26-38.

As the approaching birth of the harbinger before Messiah’s face has been announced, so now follows the full annunciation of the coming Messiah himself. As birth is one of the wonders of nature, so these two births are more wonderful than nature. The first of the two is by an exaltation of nature above nature; the last is a direct over-passing of nature’s laws.

26. In the sixth month—After the annunciation to Zacharias. Galilee—See note on Matthew 4:12. Named Nazareth—See note on Matthew 2:23.

Verse 38. Behold the handmaid of the Lord. — This was a customary expression of entire submission and obedience.

V. 39. A city of Judah-Probably Hebron, which was situated in the hill country of Judea, and belonged to the house of Aaron.

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, Joshua 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.

Verses 39-45. Mary arose in those days — That is, soon after the time that she had received the extraordinary message mentioned above; and went into the hill-country — Where Elisabeth dwelt, although it was at least seventy miles distant from Nazareth. It is probable she was eager to know the certainty of her cousin’s pregnancy, which the angel had mentioned, to show her the possibility of her own. Into a city of Juda — Probably Hebron, which belonged to the house of Aaron, and was situated in Judea, the mountains of which, running from south to north, gave the name of the hill-country to a part of it. And saluted Elisabeth — Immediately on her entering Zacharias’s house: and she no sooner spake than the child in the womb of Elisabeth leaped, as transported with joy, as if sensible of the approach of Him whose forerunner he was appointed to be. And the holy woman Elisabeth was so enlightened by the extraordinary influence of the Holy Ghost, that she instantly knew her cousin Mary had conceived with child of the Messiah, and therefore saluted her by the grand title of, the mother of my Lord. Being also in a divine and prophetic ecstasy, she uttered things which had an evident relation to the particulars of Mary’s interview with the angel; things, therefore, which she could only know by revelation; so that she astonished Mary exceedingly, and exalted her faith beyond every doubt. And she spake with a loud voice — Such as testified the greatness of the emotion of her mind; and said, Blessed art thou among women — The same salutation wherewith Gabriel had addressed Mary; and blessed is the fruit of thy womb — Alluding probably to the child’s being the promised seed in whom all the families of the earth were to be blessed, and who for that reason was blessed himself. Psalm 72:17. And whence is this, that the mother of my Lord should come to me? — If Elisabeth had not been extraordinarily inspired, she could not so much as have suspected that Mary was to be the mother of the Messiah; but this being revealed to her, she was greatly struck with the honour that was done her, and expressed her sense thereof by asking, in a rapture of astonishment, how it came to be conferred upon her. As if she had said, “How have I deserved this honour, that the mother of the Messiah, my Lord and Saviour, should deign to visit me?” And blessed is she that believed — Here Elisabeth plainly commends the faith and humility which Mary had expressed, when the angel assured her that she should become pregnant in her virgin state; contrary to the behaviour of Zacharias, who, it seems, had informed Elisabeth by writing of all that had happened, or she might come to the knowledge of it by revelation. For there shall be a performance of those things, &c. — Dr. Campbell reads this clause in connection with the preceding, thus: Happy is she who believed that the things which the Lord hath promised her shall be performed; understanding the latter clause to be the object of Mary’s faith: and for this reading he assigns solid reasons. Indeed, it is the reading of the margin.

Ver. 39, 40. Mary arose in those days, and went to the hill country with haste, being unable to contain her joys. When Elizabeth heard her salutation, the babe leaped in her womb for joy. The like word occurs in the targums, when speaking of the mountains shaking, and the hills leaping. They also add, that “the infants leaped for joy in their mother’s bosoms, when they saw what God had done to Pharaoh at the Red sea.” — What women, what infants, what glory under one roof! Let the mother of the two Gracchuses boast no more of her jewels. See on Malachi 3:17.

§ 5.—VISIT OF MARY TO ELISABETH, 39-56.

Elisabeth concealed herself for five months, (verse 24;) and the annunciation was made to Mary in the sixth month, (26;) and Mary visits Elizabeth for three months, making about nine months. The conception of the Messiah, doubtless, took place before Mary’s departure. The revelation of the fact to Joseph took place after her return.

There are many passages in the word of God which modern delicacy desires to avoid, and at which modern scepticism utters its scoffs. But in all such passages, be it noted, the holy word seeks to pander to no impure or sensual passion. On the contrary, the expressions that occur indicate that the sacred writer was unconscious of impurity, and is, as it were, unknowing of the applications and perversions which a depraved heart makes of his words. Its words, therefore, are utterances of highest purity. With the guilty is the guilt. The Holy Spirit need not hesitate to name what the Omnipotent Spirit does not hesitate to create; and that naming and that creating are equally pure.

39. Into the hill country—See note on Matthew 2:1. See also the map. With haste—The action of eager interest. If we may suppose Hebron to be Elisabeth’s residence, Mary’s journey would be about one hundred miles. Robinson journeyed with camels from Hebron to Jerusalem in an hour and fifteen minutes, and from thence to Nazareth with mules in nearly thirty hours. A camel travels about ten miles an hour; a mule three. City of Judah—The city is by many supposed to be Hebron. In Joshua 21:11, is mentioned “Arba,… which is Hebron, in the hill country of Judah.” It was a residence of priests, and so very probably of the priest Zacharias. Modern tradition, traceable back no further, however, than the sixteenth century, finds his residence in Ain Karim. This is a prosperous village within the hill country, where now stands the convent of St. John in the Desert. According to tradition, Mary, in her visit to Elisabeth, found her at Zacharias’s rural abode, one mile from the village, where the interview took place. The place was marked by a chapel built by the Empress Helena, of which the ruins still remain. The spot is called The Visitation. But some of the best scholars suppose that Judah is but a softened name for Juttah, a city mentioned in Joshua 15:55; 21:16, and which exists at the present day.

Verse 39. A city of Juda. — This was Hebron, which was a city of priests, about twenty-two miles from Jerusalem. Judah was divided into “the hill country, the champaign country, and the valley.” Hebron was situated in the first division. The distance from Nazareth to Hebron was near one hundred miles; so that the journey was long, and no doubt taken under Divine suggestion: this is probably the reason why Mary is said to have gone with haste; and as the angel had announced that her cousin had “conceived a son in her old age,” she would be naturally desirous, by ascertaining the fact from a personal interview, to confirm the words of the angel as to herself.

Verses 39-45. Mary arose in those days — That is, soon after the time that she had received the extraordinary message mentioned above; and went into the hill-country — Where Elisabeth dwelt, although it was at least seventy miles distant from Nazareth. It is probable she was eager to know the certainty of her cousin’s pregnancy, which the angel had mentioned, to show her the possibility of her own. Into a city of Juda — Probably Hebron, which belonged to the house of Aaron, and was situated in Judea, the mountains of which, running from south to north, gave the name of the hill-country to a part of it. And saluted Elisabeth — Immediately on her entering Zacharias’s house: and she no sooner spake than the child in the womb of Elisabeth leaped, as transported with joy, as if sensible of the approach of Him whose forerunner he was appointed to be. And the holy woman Elisabeth was so enlightened by the extraordinary influence of the Holy Ghost, that she instantly knew her cousin Mary had conceived with child of the Messiah, and therefore saluted her by the grand title of, the mother of my Lord. Being also in a divine and prophetic ecstasy, she uttered things which had an evident relation to the particulars of Mary’s interview with the angel; things, therefore, which she could only know by revelation; so that she astonished Mary exceedingly, and exalted her faith beyond every doubt. And she spake with a loud voice — Such as testified the greatness of the emotion of her mind; and said, Blessed art thou among women — The same salutation wherewith Gabriel had addressed Mary; and blessed is the fruit of thy womb — Alluding probably to the child’s being the promised seed in whom all the families of the earth were to be blessed, and who for that reason was blessed himself. Psalm 72:17. And whence is this, that the mother of my Lord should come to me? — If Elisabeth had not been extraordinarily inspired, she could not so much as have suspected that Mary was to be the mother of the Messiah; but this being revealed to her, she was greatly struck with the honour that was done her, and expressed her sense thereof by asking, in a rapture of astonishment, how it came to be conferred upon her. As if she had said, “How have I deserved this honour, that the mother of the Messiah, my Lord and Saviour, should deign to visit me?” And blessed is she that believed — Here Elisabeth plainly commends the faith and humility which Mary had expressed, when the angel assured her that she should become pregnant in her virgin state; contrary to the behaviour of Zacharias, who, it seems, had informed Elisabeth by writing of all that had happened, or she might come to the knowledge of it by revelation. For there shall be a performance of those things, &c. — Dr. Campbell reads this clause in connection with the preceding, thus: Happy is she who believed that the things which the Lord hath promised her shall be performed; understanding the latter clause to be the object of Mary’s faith: and for this reading he assigns solid reasons. Indeed, it is the reading of the margin.

Ver. 39, 40. Mary arose in those days, and went to the hill country with haste, being unable to contain her joys. When Elizabeth heard her salutation, the babe leaped in her womb for joy. The like word occurs in the targums, when speaking of the mountains shaking, and the hills leaping. They also add, that “the infants leaped for joy in their mother’s bosoms, when they saw what God had done to Pharaoh at the Red sea.” — What women, what infants, what glory under one roof! Let the mother of the two Gracchuses boast no more of her jewels. See on Malachi 3:17.

§ 5.—VISIT OF MARY TO ELISABETH, 39-56.

Elisabeth concealed herself for five months, (verse 24;) and the annunciation was made to Mary in the sixth month, (26;) and Mary visits Elizabeth for three months, making about nine months. The conception of the Messiah, doubtless, took place before Mary’s departure. The revelation of the fact to Joseph took place after her return.

There are many passages in the word of God which modern delicacy desires to avoid, and at which modern scepticism utters its scoffs. But in all such passages, be it noted, the holy word seeks to pander to no impure or sensual passion. On the contrary, the expressions that occur indicate that the sacred writer was unconscious of impurity, and is, as it were, unknowing of the applications and perversions which a depraved heart makes of his words. Its words, therefore, are utterances of highest purity. With the guilty is the guilt. The Holy Spirit need not hesitate to name what the Omnipotent Spirit does not hesitate to create; and that naming and that creating are equally pure.

39. Into the hill country—See note on Matthew 2:1. See also the map. With haste—The action of eager interest. If we may suppose Hebron to be Elisabeth’s residence, Mary’s journey would be about one hundred miles. Robinson journeyed with camels from Hebron to Jerusalem in an hour and fifteen minutes, and from thence to Nazareth with mules in nearly thirty hours. A camel travels about ten miles an hour; a mule three. City of Judah—The city is by many supposed to be Hebron. In Joshua 21:11, is mentioned “Arba,… which is Hebron, in the hill country of Judah.” It was a residence of priests, and so very probably of the priest Zacharias. Modern tradition, traceable back no further, however, than the sixteenth century, finds his residence in Ain Karim. This is a prosperous village within the hill country, where now stands the convent of St. John in the Desert. According to tradition, Mary, in her visit to Elisabeth, found her at Zacharias’s rural abode, one mile from the village, where the interview took place. The place was marked by a chapel built by the Empress Helena, of which the ruins still remain. The spot is called The Visitation. But some of the best scholars suppose that Judah is but a softened name for Juttah, a city mentioned in Joshua 15:55; 21:16, and which exists at the present day.

V. 41. When Elisabeth heard the salutation of Mary-The discourse with which she saluted her, giving an account of what the angel had said, the joy of her soul so affected her body, that the very child in her womb was moved in an uncommon manner, as if it leaped for joy.

Verse 41. Elisabeth was filled with the Holy Ghost.] This seems to have been the accomplishment of the promise made by the angel, Luke 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.

Verses 39-45. Mary arose in those days — That is, soon after the time that she had received the extraordinary message mentioned above; and went into the hill-country — Where Elisabeth dwelt, although it was at least seventy miles distant from Nazareth. It is probable she was eager to know the certainty of her cousin’s pregnancy, which the angel had mentioned, to show her the possibility of her own. Into a city of Juda — Probably Hebron, which belonged to the house of Aaron, and was situated in Judea, the mountains of which, running from south to north, gave the name of the hill-country to a part of it. And saluted Elisabeth — Immediately on her entering Zacharias’s house: and she no sooner spake than the child in the womb of Elisabeth leaped, as transported with joy, as if sensible of the approach of Him whose forerunner he was appointed to be. And the holy woman Elisabeth was so enlightened by the extraordinary influence of the Holy Ghost, that she instantly knew her cousin Mary had conceived with child of the Messiah, and therefore saluted her by the grand title of, the mother of my Lord. Being also in a divine and prophetic ecstasy, she uttered things which had an evident relation to the particulars of Mary’s interview with the angel; things, therefore, which she could only know by revelation; so that she astonished Mary exceedingly, and exalted her faith beyond every doubt. And she spake with a loud voice — Such as testified the greatness of the emotion of her mind; and said, Blessed art thou among women — The same salutation wherewith Gabriel had addressed Mary; and blessed is the fruit of thy womb — Alluding probably to the child’s being the promised seed in whom all the families of the earth were to be blessed, and who for that reason was blessed himself. Psalm 72:17. And whence is this, that the mother of my Lord should come to me? — If Elisabeth had not been extraordinarily inspired, she could not so much as have suspected that Mary was to be the mother of the Messiah; but this being revealed to her, she was greatly struck with the honour that was done her, and expressed her sense thereof by asking, in a rapture of astonishment, how it came to be conferred upon her. As if she had said, “How have I deserved this honour, that the mother of the Messiah, my Lord and Saviour, should deign to visit me?” And blessed is she that believed — Here Elisabeth plainly commends the faith and humility which Mary had expressed, when the angel assured her that she should become pregnant in her virgin state; contrary to the behaviour of Zacharias, who, it seems, had informed Elisabeth by writing of all that had happened, or she might come to the knowledge of it by revelation. For there shall be a performance of those things, &c. — Dr. Campbell reads this clause in connection with the preceding, thus: Happy is she who believed that the things which the Lord hath promised her shall be performed; understanding the latter clause to be the object of Mary’s faith: and for this reading he assigns solid reasons. Indeed, it is the reading of the margin.

Ver. 41. Elizabeth was filled with the Holy Ghost. The salutation of Mary kindled the spark of inspiration to a flame. The divine impetus was so strong, that like the ancient prophets, she burst at once into the effusion of discourse and song. Whence is this grace that I should be the first woman to hear the Saviour preached; that the mother of my Lord should come to me. Blessed art thou among women, supremely blessed above the daughters of Eve. Blessed be the fruit of thy womb, the fountain from which all those benedictions flow. Let Zion weep no more. The Lord who has thus begun, will complete his work. There shall surely be a performance of all the excellent things which the prophets have spoken of Christ, of the conversion of the gentiles, and of all the glory of his kingdom.

Observe, Elizabeth puts Mary among women; why then should the papists for filthy lucre place her high above all gods? She gives identity and locality to Mary: the mother of my Lord is come to me. Then while under her roof she was not in Nazareth. She calls Mary a woman, but her Son she calls her Lord; and as above, the Son of God. Why then should the papists give omnipresence to Mary, and in all the worship of their communion cause prayers to be addressed to her. Mater Dei, ora pro nobis. Mother of God, pray for us. Nay, no minister must preach without reciting, on dividing the subject, his Ave Maria. Oh protestant, if you regard the labours and tears of the reformers and confessors, if you revere the blood of martyrs, and like Paul would rend your raiment at the sight of idolatry, see that you shun the altars of Baal, and all the scarlet array of the mother of harlots.

41. Elisabeth was filled with the Holy Ghost—It would seem that the pure and blessed Spirit rested divinely upon the person of the future mother of the Messiah; and her voice became, as it were, the conductor by the blessed sympathy of that spirit to the body, soul, and spirit of the future mother of the Baptist. Hence the words that Elisabeth now uttered were impregnated with inspiration, and she was enabled to address Mary with prophetic words.

Verse 41. And Elisabeth was filled with the Holy Ghost. — It was a sufficient proof that she was so, that she hailed Mary as soon as they met, as the mother of the Messias, — a fact she could only know by Divine inspiration, since the annunciation of the angel to Mary was a secret with herself, and she had not had time to tell it to Elisabeth. Even the believing temper of mind in which Mary had received the words of the angel was made known to Elisabeth under this illapse of supernatural influence. And blessed is she that believed, for there shall be a performance, &c.; or, as in the margin, “that there shall be a performance of those things which were told her from the Lord.” In these words it has not been improbably conjectured that there is a delicate allusion to the doubtfulness manifested by her husband Zacharias, and the infliction of dumbness, under which he was still labouring as his punishment.

Verse 42. Blessed art thou among women] Repeating the words of the angel, Luke 1:28, of which she had probably been informed by the holy virgin, in the present interview.

Verses 39-45. Mary arose in those days — That is, soon after the time that she had received the extraordinary message mentioned above; and went into the hill-country — Where Elisabeth dwelt, although it was at least seventy miles distant from Nazareth. It is probable she was eager to know the certainty of her cousin’s pregnancy, which the angel had mentioned, to show her the possibility of her own. Into a city of Juda — Probably Hebron, which belonged to the house of Aaron, and was situated in Judea, the mountains of which, running from south to north, gave the name of the hill-country to a part of it. And saluted Elisabeth — Immediately on her entering Zacharias’s house: and she no sooner spake than the child in the womb of Elisabeth leaped, as transported with joy, as if sensible of the approach of Him whose forerunner he was appointed to be. And the holy woman Elisabeth was so enlightened by the extraordinary influence of the Holy Ghost, that she instantly knew her cousin Mary had conceived with child of the Messiah, and therefore saluted her by the grand title of, the mother of my Lord. Being also in a divine and prophetic ecstasy, she uttered things which had an evident relation to the particulars of Mary’s interview with the angel; things, therefore, which she could only know by revelation; so that she astonished Mary exceedingly, and exalted her faith beyond every doubt. And she spake with a loud voice — Such as testified the greatness of the emotion of her mind; and said, Blessed art thou among women — The same salutation wherewith Gabriel had addressed Mary; and blessed is the fruit of thy womb — Alluding probably to the child’s being the promised seed in whom all the families of the earth were to be blessed, and who for that reason was blessed himself. Psalm 72:17. And whence is this, that the mother of my Lord should come to me? — If Elisabeth had not been extraordinarily inspired, she could not so much as have suspected that Mary was to be the mother of the Messiah; but this being revealed to her, she was greatly struck with the honour that was done her, and expressed her sense thereof by asking, in a rapture of astonishment, how it came to be conferred upon her. As if she had said, “How have I deserved this honour, that the mother of the Messiah, my Lord and Saviour, should deign to visit me?” And blessed is she that believed — Here Elisabeth plainly commends the faith and humility which Mary had expressed, when the angel assured her that she should become pregnant in her virgin state; contrary to the behaviour of Zacharias, who, it seems, had informed Elisabeth by writing of all that had happened, or she might come to the knowledge of it by revelation. For there shall be a performance of those things, &c. — Dr. Campbell reads this clause in connection with the preceding, thus: Happy is she who believed that the things which the Lord hath promised her shall be performed; understanding the latter clause to be the object of Mary’s faith: and for this reading he assigns solid reasons. Indeed, it is the reading of the margin.

§ 5.—VISIT OF MARY TO ELISABETH, 39-56.

Elisabeth concealed herself for five months, (verse 24;) and the annunciation was made to Mary in the sixth month, (26;) and Mary visits Elizabeth for three months, making about nine months. The conception of the Messiah, doubtless, took place before Mary’s departure. The revelation of the fact to Joseph took place after her return.

There are many passages in the word of God which modern delicacy desires to avoid, and at which modern scepticism utters its scoffs. But in all such passages, be it noted, the holy word seeks to pander to no impure or sensual passion. On the contrary, the expressions that occur indicate that the sacred writer was unconscious of impurity, and is, as it were, unknowing of the applications and perversions which a depraved heart makes of his words. Its words, therefore, are utterances of highest purity. With the guilty is the guilt. The Holy Spirit need not hesitate to name what the Omnipotent Spirit does not hesitate to create; and that naming and that creating are equally pure.

39. Into the hill country—See note on Matthew 2:1. See also the map. With haste—The action of eager interest. If we may suppose Hebron to be Elisabeth’s residence, Mary’s journey would be about one hundred miles. Robinson journeyed with camels from Hebron to Jerusalem in an hour and fifteen minutes, and from thence to Nazareth with mules in nearly thirty hours. A camel travels about ten miles an hour; a mule three. City of Judah—The city is by many supposed to be Hebron. In Joshua 21:11, is mentioned “Arba,… which is Hebron, in the hill country of Judah.” It was a residence of priests, and so very probably of the priest Zacharias. Modern tradition, traceable back no further, however, than the sixteenth century, finds his residence in Ain Karim. This is a prosperous village within the hill country, where now stands the convent of St. John in the Desert. According to tradition, Mary, in her visit to Elisabeth, found her at Zacharias’s rural abode, one mile from the village, where the interview took place. The place was marked by a chapel built by the Empress Helena, of which the ruins still remain. The spot is called The Visitation. But some of the best scholars suppose that Judah is but a softened name for Juttah, a city mentioned in Joshua 15:55; 21:16, and which exists at the present day.

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.

Verses 39-45. Mary arose in those days — That is, soon after the time that she had received the extraordinary message mentioned above; and went into the hill-country — Where Elisabeth dwelt, although it was at least seventy miles distant from Nazareth. It is probable she was eager to know the certainty of her cousin’s pregnancy, which the angel had mentioned, to show her the possibility of her own. Into a city of Juda — Probably Hebron, which belonged to the house of Aaron, and was situated in Judea, the mountains of which, running from south to north, gave the name of the hill-country to a part of it. And saluted Elisabeth — Immediately on her entering Zacharias’s house: and she no sooner spake than the child in the womb of Elisabeth leaped, as transported with joy, as if sensible of the approach of Him whose forerunner he was appointed to be. And the holy woman Elisabeth was so enlightened by the extraordinary influence of the Holy Ghost, that she instantly knew her cousin Mary had conceived with child of the Messiah, and therefore saluted her by the grand title of, the mother of my Lord. Being also in a divine and prophetic ecstasy, she uttered things which had an evident relation to the particulars of Mary’s interview with the angel; things, therefore, which she could only know by revelation; so that she astonished Mary exceedingly, and exalted her faith beyond every doubt. And she spake with a loud voice — Such as testified the greatness of the emotion of her mind; and said, Blessed art thou among women — The same salutation wherewith Gabriel had addressed Mary; and blessed is the fruit of thy womb — Alluding probably to the child’s being the promised seed in whom all the families of the earth were to be blessed, and who for that reason was blessed himself. Psalm 72:17. And whence is this, that the mother of my Lord should come to me? — If Elisabeth had not been extraordinarily inspired, she could not so much as have suspected that Mary was to be the mother of the Messiah; but this being revealed to her, she was greatly struck with the honour that was done her, and expressed her sense thereof by asking, in a rapture of astonishment, how it came to be conferred upon her. As if she had said, “How have I deserved this honour, that the mother of the Messiah, my Lord and Saviour, should deign to visit me?” And blessed is she that believed — Here Elisabeth plainly commends the faith and humility which Mary had expressed, when the angel assured her that she should become pregnant in her virgin state; contrary to the behaviour of Zacharias, who, it seems, had informed Elisabeth by writing of all that had happened, or she might come to the knowledge of it by revelation. For there shall be a performance of those things, &c. — Dr. Campbell reads this clause in connection with the preceding, thus: Happy is she who believed that the things which the Lord hath promised her shall be performed; understanding the latter clause to be the object of Mary’s faith: and for this reading he assigns solid reasons. Indeed, it is the reading of the margin.

43. Mother of my Lord—Mother of the human nature of the Incarnate. But there is something that grates painfully upon our heart as we survey the phrase of the Romish Church, “Mary the mother of God.”

Verses 39-45. Mary arose in those days — That is, soon after the time that she had received the extraordinary message mentioned above; and went into the hill-country — Where Elisabeth dwelt, although it was at least seventy miles distant from Nazareth. It is probable she was eager to know the certainty of her cousin’s pregnancy, which the angel had mentioned, to show her the possibility of her own. Into a city of Juda — Probably Hebron, which belonged to the house of Aaron, and was situated in Judea, the mountains of which, running from south to north, gave the name of the hill-country to a part of it. And saluted Elisabeth — Immediately on her entering Zacharias’s house: and she no sooner spake than the child in the womb of Elisabeth leaped, as transported with joy, as if sensible of the approach of Him whose forerunner he was appointed to be. And the holy woman Elisabeth was so enlightened by the extraordinary influence of the Holy Ghost, that she instantly knew her cousin Mary had conceived with child of the Messiah, and therefore saluted her by the grand title of, the mother of my Lord. Being also in a divine and prophetic ecstasy, she uttered things which had an evident relation to the particulars of Mary’s interview with the angel; things, therefore, which she could only know by revelation; so that she astonished Mary exceedingly, and exalted her faith beyond every doubt. And she spake with a loud voice — Such as testified the greatness of the emotion of her mind; and said, Blessed art thou among women — The same salutation wherewith Gabriel had addressed Mary; and blessed is the fruit of thy womb — Alluding probably to the child’s being the promised seed in whom all the families of the earth were to be blessed, and who for that reason was blessed himself. Psalm 72:17. And whence is this, that the mother of my Lord should come to me? — If Elisabeth had not been extraordinarily inspired, she could not so much as have suspected that Mary was to be the mother of the Messiah; but this being revealed to her, she was greatly struck with the honour that was done her, and expressed her sense thereof by asking, in a rapture of astonishment, how it came to be conferred upon her. As if she had said, “How have I deserved this honour, that the mother of the Messiah, my Lord and Saviour, should deign to visit me?” And blessed is she that believed — Here Elisabeth plainly commends the faith and humility which Mary had expressed, when the angel assured her that she should become pregnant in her virgin state; contrary to the behaviour of Zacharias, who, it seems, had informed Elisabeth by writing of all that had happened, or she might come to the knowledge of it by revelation. For there shall be a performance of those things, &c. — Dr. Campbell reads this clause in connection with the preceding, thus: Happy is she who believed that the things which the Lord hath promised her shall be performed; understanding the latter clause to be the object of Mary’s faith: and for this reading he assigns solid reasons. Indeed, it is the reading of the margin.

44. Leaped in my womb for joy—As if even before birth joyfully predicting by the Holy Spirit the Messiah at the approach of the Messiah’s future mother; as if indicating that hereafter his own joy would be fulfilled in the Messiah’s fulness. It seems most plainly accordant with the mind of the inspired writer, that, upon this occasion, the unborn harbinger salutes with joy the unborn Messiah at his first approach. From before his birth he was to be filled with the Holy Ghost. That Spirit now filled the mother because of the spirit of the child.

V. 45. Happy is she that believed-Probably she had in her mind the unbelief of Zacharias.

Verse 45. Blessed is she that believed; for there shall be, &c.] Or, Blessed is she who hath believed that there shall be, &c. 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 fulfilment 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.

Verses 39-45. Mary arose in those days — That is, soon after the time that she had received the extraordinary message mentioned above; and went into the hill-country — Where Elisabeth dwelt, although it was at least seventy miles distant from Nazareth. It is probable she was eager to know the certainty of her cousin’s pregnancy, which the angel had mentioned, to show her the possibility of her own. Into a city of Juda — Probably Hebron, which belonged to the house of Aaron, and was situated in Judea, the mountains of which, running from south to north, gave the name of the hill-country to a part of it. And saluted Elisabeth — Immediately on her entering Zacharias’s house: and she no sooner spake than the child in the womb of Elisabeth leaped, as transported with joy, as if sensible of the approach of Him whose forerunner he was appointed to be. And the holy woman Elisabeth was so enlightened by the extraordinary influence of the Holy Ghost, that she instantly knew her cousin Mary had conceived with child of the Messiah, and therefore saluted her by the grand title of, the mother of my Lord. Being also in a divine and prophetic ecstasy, she uttered things which had an evident relation to the particulars of Mary’s interview with the angel; things, therefore, which she could only know by revelation; so that she astonished Mary exceedingly, and exalted her faith beyond every doubt. And she spake with a loud voice — Such as testified the greatness of the emotion of her mind; and said, Blessed art thou among women — The same salutation wherewith Gabriel had addressed Mary; and blessed is the fruit of thy womb — Alluding probably to the child’s being the promised seed in whom all the families of the earth were to be blessed, and who for that reason was blessed himself. Psalm 72:17. And whence is this, that the mother of my Lord should come to me? — If Elisabeth had not been extraordinarily inspired, she could not so much as have suspected that Mary was to be the mother of the Messiah; but this being revealed to her, she was greatly struck with the honour that was done her, and expressed her sense thereof by asking, in a rapture of astonishment, how it came to be conferred upon her. As if she had said, “How have I deserved this honour, that the mother of the Messiah, my Lord and Saviour, should deign to visit me?” And blessed is she that believed — Here Elisabeth plainly commends the faith and humility which Mary had expressed, when the angel assured her that she should become pregnant in her virgin state; contrary to the behaviour of Zacharias, who, it seems, had informed Elisabeth by writing of all that had happened, or she might come to the knowledge of it by revelation. For there shall be a performance of those things, &c. — Dr. Campbell reads this clause in connection with the preceding, thus: Happy is she who believed that the things which the Lord hath promised her shall be performed; understanding the latter clause to be the object of Mary’s faith: and for this reading he assigns solid reasons. Indeed, it is the reading of the margin.

45. She that believed—The believing Mary, whose faith stood in contrast with Zacharias’s unbelief, and should be rewarded with the performance.

V. 46. And Mary said-Under a prophetic impulse, several things, which perhaps she herself did not then fully understand.

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 1 Samuel 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, Luke 1:13-17, is delivered in the same way; so is that to the virgin, Luke 1:30-33, and so also is Elisabeth’s answer to Mary, Luke 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 megalunein, 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.

Verses 46-48. And Mary said — Under a prophetic impulse, several things which perhaps she herself did not then fully understand. Having heard Elisabeth speak, as above related, she likewise was filled with the Holy Ghost, and under his influence uttered extempore a hymn, remarkable for the beauty of its style, the sublimity of its sentiments, and the spirit of piety which runs through the whole of it: and manifesting the deep sense she had of her own unworthiness, and of the goodness of God in choosing her to the high honour of being the Messiah’s mother. It is observable, most of the phrases which she uses are borrowed from the Old Testament, with which the pious virgin seems to have been very conversant; especially from the song of Hannah, in which there were so many passages remarkably suitable to her case. See 1 Samuel 2:1-10. My spirit hath rejoiced in God my Saviour — She seems to turn her thoughts here to Christ himself, who was to be born of her, as the angel had told her he should be the Son of the Highest, whose name should be Jesus, the Saviour. And she rejoiced in hope of salvation through faith in him, which is a blessing common to all true believers, more than in being his mother in the flesh, which was an honour peculiar to her. And certainly she had the same reason to rejoice in God her Saviour that we have: because he had regarded the low estate of his handmaid — In like manner as he regarded our low estate; and vouchsafed to come and save her and us, when we were reduced to the lowest estate of sin and misery. All generations shall call me blessed — Makariousi, shall call me happy. So Dr. Doddridge, who justly observes, that there are several other texts in which makariov should rather be rendered happy, than blessed, which is the proper signification of euloghtov. See 1 Timothy 1:11; 6:15; Revelation 20:6.

Ver. 46, 47. Mary said, my soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour. This song is the sublime of Hebrew poësy, bold in sentiment, and chaste in expression. It embraces all the cheering themes which once inspired the ancient seers. It is the utterance of Mary’s heart, in the triumph of faith, and is like the flood-tide which makes the rivers overflow their banks. She magnifies the riches of grace, that all the high and princely families of the Asmonean house, who had a palace near the temple, should be overlooked, and she, a lowly virgin, made the mother of “the heir of all things.” Courtly elevations swell the pride of mortals, but celestial favours humble the soul to the dust. Therefore her song awoke up to glory; her soul and spirit, all her powers of mind and heart were developed in the exuberance of praise. With other princes riches have wings, and crowns decay; but here is glory permanent in all its characters: “all generations shall call me blessed.”

46-55. The Magnificat, or triumphal hymn of the Blessed Virgin. This hymn has been called the Magnificat, from the first word of the Latin version; the Hymn of Zacharias (68-79) is called the Benedictus; and that of Simeon the Nunc Dimittis. Like one of the prophets of old, Mary, in the moment of inspired exaltation, pours forth her joy in rhythmical utterances. As in such cases of excitement memory is doubly powerful, it was easy to record with verbal accuracy the entire hymn.

It is divisible into three parts.

I. 46-49. Rapturous recognition of God’s strange grace upon her own utterly humble person and character.

II. 50-53. A recognition that it is ever thus that God exalts the humble and brings low the proud.

III. 54, 55. The blessed result is, that humble Israel is now to be exalted according to God’s ancient promise to Abraham.

I. Recognition of God’s grace to her humility.

Compare the song of Hannah upon a similar occasion, the birth of a future prophet and judge of Israel. This is formed upon the same model of that, as proof that the new dispensation is the outgrowth of the old, and that the same spirit, in different ages and persons, breathes the same holy strains. But the song of the latter is gentler, grander, opening into a far sublimer prospective.

Verse 46. And Mary said, My soul doth magnify the Lord, &c. — As a pious woman waiting for the Messiah, her joy would be great, from knowing that he was already conceived, and would soon be born; and this was greatly heightened by the consideration that she was the chosen virgin mentioned by the prophet, who was to give him birth. — The pious strains in which she pours forth her grateful feelings resemble those of Hannah, the mother of Samuel, but they are appropriate to the occasion.

V. 47. My spirit hath rejoiced in God my Saviour-She seems to turn her thoughts here to Christ himself, who was to be born of her, as the angel had told her, he should be the Son of the Highest, whose name should be Jesus, the Saviour. And she rejoiced in hope of salvation through faith in him, which is a blessing common to all true believers, more than in being his mother after the flesh, which was an honour peculiar to her. And certainly she had the same reason to rejoice in God her Saviour that we have: because he had

regarded the low estate of his handmaid, in like manner as he regarded our low estate; and vouchsafed to come and save her and us, when we were reduced to the lowest estate of sin and misery.

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.

Verses 46-48. And Mary said — Under a prophetic impulse, several things which perhaps she herself did not then fully understand. Having heard Elisabeth speak, as above related, she likewise was filled with the Holy Ghost, and under his influence uttered extempore a hymn, remarkable for the beauty of its style, the sublimity of its sentiments, and the spirit of piety which runs through the whole of it: and manifesting the deep sense she had of her own unworthiness, and of the goodness of God in choosing her to the high honour of being the Messiah’s mother. It is observable, most of the phrases which she uses are borrowed from the Old Testament, with which the pious virgin seems to have been very conversant; especially from the song of Hannah, in which there were so many passages remarkably suitable to her case. See 1 Samuel 2:1-10. My spirit hath rejoiced in God my Saviour — She seems to turn her thoughts here to Christ himself, who was to be born of her, as the angel had told her he should be the Son of the Highest, whose name should be Jesus, the Saviour. And she rejoiced in hope of salvation through faith in him, which is a blessing common to all true believers, more than in being his mother in the flesh, which was an honour peculiar to her. And certainly she had the same reason to rejoice in God her Saviour that we have: because he had regarded the low estate of his handmaid — In like manner as he regarded our low estate; and vouchsafed to come and save her and us, when we were reduced to the lowest estate of sin and misery. All generations shall call me blessed — Makariousi, shall call me happy. So Dr. Doddridge, who justly observes, that there are several other texts in which makariov should rather be rendered happy, than blessed, which is the proper signification of euloghtov. See 1 Timothy 1:11; 6:15; Revelation 20:6.

Ver. 46, 47. Mary said, my soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour. This song is the sublime of Hebrew poësy, bold in sentiment, and chaste in expression. It embraces all the cheering themes which once inspired the ancient seers. It is the utterance of Mary’s heart, in the triumph of faith, and is like the flood-tide which makes the rivers overflow their banks. She magnifies the riches of grace, that all the high and princely families of the Asmonean house, who had a palace near the temple, should be overlooked, and she, a lowly virgin, made the mother of “the heir of all things.” Courtly elevations swell the pride of mortals, but celestial favours humble the soul to the dust. Therefore her song awoke up to glory; her soul and spirit, all her powers of mind and heart were developed in the exuberance of praise. With other princes riches have wings, and crowns decay; but here is glory permanent in all its characters: “all generations shall call me blessed.”

46-55. The Magnificat, or triumphal hymn of the Blessed Virgin. This hymn has been called the Magnificat, from the first word of the Latin version; the Hymn of Zacharias (68-79) is called the Benedictus; and that of Simeon the Nunc Dimittis. Like one of the prophets of old, Mary, in the moment of inspired exaltation, pours forth her joy in rhythmical utterances. As in such cases of excitement memory is doubly powerful, it was easy to record with verbal accuracy the entire hymn.

It is divisible into three parts.

I. 46-49. Rapturous recognition of God’s strange grace upon her own utterly humble person and character.

II. 50-53. A recognition that it is ever thus that God exalts the humble and brings low the proud.

III. 54, 55. The blessed result is, that humble Israel is now to be exalted according to God’s ancient promise to Abraham.

I. Recognition of God’s grace to her humility.

Compare the song of Hannah upon a similar occasion, the birth of a future prophet and judge of Israel. This is formed upon the same model of that, as proof that the new dispensation is the outgrowth of the old, and that the same spirit, in different ages and persons, breathes the same holy strains. But the song of the latter is gentler, grander, opening into a far sublimer prospective.

Verse 48. He hath regarded] Looked favourably, &c., epebleyen. 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 dishonour 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 Saviour! By her votaries she is addressed as Queen of Heaven, Mother of God, &c., titles both absurd and blasphemous.

Verses 46-48. And Mary said — Under a prophetic impulse, several things which perhaps she herself did not then fully understand. Having heard Elisabeth speak, as above related, she likewise was filled with the Holy Ghost, and under his influence uttered extempore a hymn, remarkable for the beauty of its style, the sublimity of its sentiments, and the spirit of piety which runs through the whole of it: and manifesting the deep sense she had of her own unworthiness, and of the goodness of God in choosing her to the high honour of being the Messiah’s mother. It is observable, most of the phrases which she uses are borrowed from the Old Testament, with which the pious virgin seems to have been very conversant; especially from the song of Hannah, in which there were so many passages remarkably suitable to her case. See 1 Samuel 2:1-10. My spirit hath rejoiced in God my Saviour — She seems to turn her thoughts here to Christ himself, who was to be born of her, as the angel had told her he should be the Son of the Highest, whose name should be Jesus, the Saviour. And she rejoiced in hope of salvation through faith in him, which is a blessing common to all true believers, more than in being his mother in the flesh, which was an honour peculiar to her. And certainly she had the same reason to rejoice in God her Saviour that we have: because he had regarded the low estate of his handmaid — In like manner as he regarded our low estate; and vouchsafed to come and save her and us, when we were reduced to the lowest estate of sin and misery. All generations shall call me blessed — Makariousi, shall call me happy. So Dr. Doddridge, who justly observes, that there are several other texts in which makariov should rather be rendered happy, than blessed, which is the proper signification of euloghtov. See 1 Timothy 1:11; 6:15; Revelation 20:6.

48. Low estate of his handmaiden—Mary’s ground of praise and thanksgiving is the wonderful grace of God that had condescended to even her. True, she is daughter of the noblest line of Israel or the world, but for ages that royal line has been in a low estate. It seemed wonderful that the daughter of neither Augustus nor Herod should be selected as the mother of the Incarnate, but the humble virgin of Nazareth. Some ten years before Mary uttered this hymn, Virgil, the Roman poet, had in one of his finest strains predicted the birth of a noble babe, under whose sway a new order of things should commence, and the renovation of the world be accomplished. It was suggested, doubtless, by the prevalent presentiment that a great deliverer was soon to be born, arising from the prophecies of the Messiah. But the worldly poet preferred to find his mother for the Messiah in the wife of a Roman consul. So differs the wisdom of God from the folly of man. All generations shall call me blessed—Here is prophecy; and how wonderfully has it been fulfilled! Sad it is, indeed, to think that even the Christian Church has made her the object of idolatry. But let that not prevent our uttering the epithet blessed upon her whom God deigned to honour above all her sex.

II. Recognition that God ever exalts the lowly.

Verse 48. The low estate. — The lowly condition; for though of the regal family of David, yet she was in the humblest rank of society. Shall call me blessed. — Shall acknowledge that I am a happy woman. The word does not signify honour, much less religious honour, but simply happiness. So in St. James: “Behold, we count them happy,” or call them blessed, “that endure.”

Verse 49. He that is mighty hath done to me great things] Or, miracles, megaleia. 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 dsj chesed, which though we sometimes translate holy, see Psalm 86:2; 145:17, yet the proper meaning is abundant goodness, exuberant kindness; and this well agrees with the following clause.

Verses 49-51. He that is mighty — Beyond all our conceptions, even the Almighty God, to whom this strange event is not only possible, but easy; hath done to me great things — Miracles, as the words megala and megaleia often signify in the Old Testament, being applied by the LXX. to the miracles wrought in Egypt, and in the wilderness. Probably, Mary had now in her eye her miraculous conception of the Messiah, being astonished that God should have chosen her, a person of the meanest condition, to be his mother. Yet from her belief of the divine perfections, she was convinced that all was done in wisdom and truth, and therefore she adds, and holy is his name. And his mercy is on them that fear him — It always has been so; he has ever looked on them with an eye of peculiar favour, who have looked up to him with an eye of filial fear. But he hath manifested his mercy, so as he had never done 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 from him, through their Mediator and Advocate; and in him mercy is settled upon all such, while the world stands. In Christ he keepeth mercy for thousands. He hath showed strength with his arm — That is, he hath shown the exceeding greatness of his power. She speaks prophetically of those things as already done which God was about to do by the Messiah. Grotius observes, that God’s great power is represented by his finger, his greater by his hand, and his greatest by his arm. The production of lice was by the finger of God, Exodus 7:18; and the other miracles in Egypt were done by his right hand, Exodus 3:20. But the destruction of Pharaoh and his host in the Red Sea was brought to pass by his arm, Exodus 15:16. Wherefore the virgin’s meaning is, that in this dispensation of his providence, God mightily manifested his sovereign power. He hath scattered the proud, &c. — In the course of God’s providence it is his usual method to cross the expectations of men, and proceed quite otherwise than they promise themselves. Proud men expect with ease to effect their purposes, and carry all before them; but he scatters them in the imagination of their hearts; breaks their measures, blasts their projects; nay, and brings them low by those very counsels, with which they thought to advance and establish themselves. Some read this clause, He hath scattered those that prided themselves in the imagination, or thought, of their heart. But the words will better bear the translation which we give them, which certainly expresses a more emphatical sense, and one “peculiarly applicable to the gospel, in which God doth not only cast down imaginations and every high thing, &c., (2 Corinthians 10:5,) by the humbling scheme of his recovering grace, but hath remarkably confounded his most insolent enemies in their own most elaborate projects, and established his sacred cause by the violent attempts they have made to suppress it: compare Psalm 2:1-3; a triumph of divine wisdom, of which succeeding ages furnish out memorable and frequent instances.” — Doddridge.

46-55. The Magnificat, or triumphal hymn of the Blessed Virgin. This hymn has been called the Magnificat, from the first word of the Latin version; the Hymn of Zacharias (68-79) is called the Benedictus; and that of Simeon the Nunc Dimittis. Like one of the prophets of old, Mary, in the moment of inspired exaltation, pours forth her joy in rhythmical utterances. As in such cases of excitement memory is doubly powerful, it was easy to record with verbal accuracy the entire hymn.

It is divisible into three parts.

I. 46-49. Rapturous recognition of God’s strange grace upon her own utterly humble person and character.

II. 50-53. A recognition that it is ever thus that God exalts the humble and brings low the proud.

III. 54, 55. The blessed result is, that humble Israel is now to be exalted according to God’s ancient promise to Abraham.

I. Recognition of God’s grace to her humility.

Compare the song of Hannah upon a similar occasion, the birth of a future prophet and judge of Israel. This is formed upon the same model of that, as proof that the new dispensation is the outgrowth of the old, and that the same spirit, in different ages and persons, breathes the same holy strains. But the song of the latter is gentler, grander, opening into a far sublimer prospective.

Verse 49. Great things. — He hath bestowed upon me wonderful benefits. And holy is his name. This may be taken imperatively, “Let his name be hallowed and most deeply reverenced.”

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.

Verses 49-51. He that is mighty — Beyond all our conceptions, even the Almighty God, to whom this strange event is not only possible, but easy; hath done to me great things — Miracles, as the words megala and megaleia often signify in the Old Testament, being applied by the LXX. to the miracles wrought in Egypt, and in the wilderness. Probably, Mary had now in her eye her miraculous conception of the Messiah, being astonished that God should have chosen her, a person of the meanest condition, to be his mother. Yet from her belief of the divine perfections, she was convinced that all was done in wisdom and truth, and therefore she adds, and holy is his name. And his mercy is on them that fear him — It always has been so; he has ever looked on them with an eye of peculiar favour, who have looked up to him with an eye of filial fear. But he hath manifested his mercy, so as he had never done 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 from him, through their Mediator and Advocate; and in him mercy is settled upon all such, while the world stands. In Christ he keepeth mercy for thousands. He hath showed strength with his arm — That is, he hath shown the exceeding greatness of his power. She speaks prophetically of those things as already done which God was about to do by the Messiah. Grotius observes, that God’s great power is represented by his finger, his greater by his hand, and his greatest by his arm. The production of lice was by the finger of God, Exodus 7:18; and the other miracles in Egypt were done by his right hand, Exodus 3:20. But the destruction of Pharaoh and his host in the Red Sea was brought to pass by his arm, Exodus 15:16. Wherefore the virgin’s meaning is, that in this dispensation of his providence, God mightily manifested his sovereign power. He hath scattered the proud, &c. — In the course of God’s providence it is his usual method to cross the expectations of men, and proceed quite otherwise than they promise themselves. Proud men expect with ease to effect their purposes, and carry all before them; but he scatters them in the imagination of their hearts; breaks their measures, blasts their projects; nay, and brings them low by those very counsels, with which they thought to advance and establish themselves. Some read this clause, He hath scattered those that prided themselves in the imagination, or thought, of their heart. But the words will better bear the translation which we give them, which certainly expresses a more emphatical sense, and one “peculiarly applicable to the gospel, in which God doth not only cast down imaginations and every high thing, &c., (2 Corinthians 10:5,) by the humbling scheme of his recovering grace, but hath remarkably confounded his most insolent enemies in their own most elaborate projects, and established his sacred cause by the violent attempts they have made to suppress it: compare Psalm 2:1-3; a triumph of divine wisdom, of which succeeding ages furnish out memorable and frequent instances.” — Doddridge.

50-53. From her own case, Mary now generalizes that thus does God ever deal; debasing the proud, exalting the humble. The past tense of the verbs here is intended to express past, present, and future. Paganism, now reigning supreme in the Roman empire, is destined to give way before the religion of the despised cross. In two or three passing centuries the power of the son of this Nazarene maiden will subdue the Roman empire, and the throne of Augustus shall be inherited by his worshippers. So does God put down the mighty from their seats, and exalt them of low degree. III. So God shall exalt his humble Israel.

Verse 50. His mercy, &c. — Here she intimates that the gift was not private or confined to few, but that the mercy of God, in sending the Messiah, was a public one, the benefit of which was to descend from generation to generation.

V. 51. He hath wrought strength with his arm-That is, he hath shown the exceeding greatness of his power. She speaks prophetically of those things as already done, which God was about to do by the Messiah. He hath scattered the proud-Visible and invisible.

Verse 51. He hath showed strength] Or, He hath gained the victory, epoihse kratov. The word kratov 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, Exodus 7:18. The plagues in general were wrought by his hand, Exodus 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, Exodus 15:16.

He hath scattered] dieskorpisen, hath scattered abroad; as a whirlwind scatters dust and chaff.

The proud] Or haughty, uperhfanouv; from uper above, and fainw 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.

Verses 49-51. He that is mighty — Beyond all our conceptions, even the Almighty God, to whom this strange event is not only possible, but easy; hath done to me great things — Miracles, as the words megala and megaleia often signify in the Old Testament, being applied by the LXX. to the miracles wrought in Egypt, and in the wilderness. Probably, Mary had now in her eye her miraculous conception of the Messiah, being astonished that God should have chosen her, a person of the meanest condition, to be his mother. Yet from her belief of the divine perfections, she was convinced that all was done in wisdom and truth, and therefore she adds, and holy is his name. And his mercy is on them that fear him — It always has been so; he has ever looked on them with an eye of peculiar favour, who have looked up to him with an eye of filial fear. But he hath manifested his mercy, so as he had never done 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 from him, through their Mediator and Advocate; and in him mercy is settled upon all such, while the world stands. In Christ he keepeth mercy for thousands. He hath showed strength with his arm — That is, he hath shown the exceeding greatness of his power. She speaks prophetically of those things as already done which God was about to do by the Messiah. Grotius observes, that God’s great power is represented by his finger, his greater by his hand, and his greatest by his arm. The production of lice was by the finger of God, Exodus 7:18; and the other miracles in Egypt were done by his right hand, Exodus 3:20. But the destruction of Pharaoh and his host in the Red Sea was brought to pass by his arm, Exodus 15:16. Wherefore the virgin’s meaning is, that in this dispensation of his providence, God mightily manifested his sovereign power. He hath scattered the proud, &c. — In the course of God’s providence it is his usual method to cross the expectations of men, and proceed quite otherwise than they promise themselves. Proud men expect with ease to effect their purposes, and carry all before them; but he scatters them in the imagination of their hearts; breaks their measures, blasts their projects; nay, and brings them low by those very counsels, with which they thought to advance and establish themselves. Some read this clause, He hath scattered those that prided themselves in the imagination, or thought, of their heart. But the words will better bear the translation which we give them, which certainly expresses a more emphatical sense, and one “peculiarly applicable to the gospel, in which God doth not only cast down imaginations and every high thing, &c., (2 Corinthians 10:5,) by the humbling scheme of his recovering grace, but hath remarkably confounded his most insolent enemies in their own most elaborate projects, and established his sacred cause by the violent attempts they have made to suppress it: compare Psalm 2:1-3; a triumph of divine wisdom, of which succeeding ages furnish out memorable and frequent instances.” — Doddridge.

Ver. 51, 52. He hath showed strength with his arm. This indicates his conquering power, like the arm of heroes which obtains the victory. He is great above all gods; he hath exalted the lowly, and cast down the mighty from their thrones. So Hannah sung, when she embraced a Samuel in her arms. But the words of Mary have all the expanse of prophecy. The Lord chose the things that were not to bring to nought things that are. He made poor apostles the ministers of his kingdom, to establish the glory of the cross on the ruins of idolatry. He has spread the gospel feast for the poor gentiles, pursuant to his promises to Abraham, while the gainsaying jews are sent empty away, to beg their bread in distant lands.

50-53. From her own case, Mary now generalizes that thus does God ever deal; debasing the proud, exalting the humble. The past tense of the verbs here is intended to express past, present, and future. Paganism, now reigning supreme in the Roman empire, is destined to give way before the religion of the despised cross. In two or three passing centuries the power of the son of this Nazarene maiden will subdue the Roman empire, and the throne of Augustus shall be inherited by his worshippers. So does God put down the mighty from their seats, and exalt them of low degree. III. So God shall exalt his humble Israel.

Verse 51. He hath scattered the proud. — There is here a probable reference to the different course taken by the Divine counsel from that which proud, self-confident persons so often prescribe to the Almighty. — They had their anticipations as to the circumstances of the birth, or the appearance of Messiah. They probably thought that he would spring from one of the most opulent and influential remaining families of the house of David; least of all did they anticipate that he should arise in Galilee. Thus, in the event, he scattered the proud in, that is, as to what concerns the thoughts or imaginations of their hearts; he dissipated and contradicted all their views and expectations. — On which Norris, in his Treatise on Humility, excellently well observes, “He perplexes the schemes of the proud, distracts their politics, breaks their measures, sets those things far asunder which they had united in one system, and so disperses the broken pieces of it, that they can never put them together again. And by this he turns their wisdom into folly, their imaginary greatness into contempt, and their glory into shame; so overruling their counsels in his wise government of the world as to make all turn to his, not to their praise.” As God in the exercise of his sovereignty confounds the wisdom of the wise, so he puts down the mighty from their seats, and exalts them of low degree; fills the hungry, and sends the rich empty away. Similar sentiments occur in the song of Hannah, and frequently in the sacred songs of the Hebrews. They show how attentive they were to the Divine dispensations, and how familiar they were with the principles on which they proceed. One of these is, “to hide pride from man,” and to bring him to feel and confess his entire dependence upon God. In the way of humility God meets with every man; in the way of pride and self-sufficiency he resists and spurns him. Thus our Saviour was born among lowly people; he came to them and not to the proud, and to this trial worldly minded men were afterward more fully subjected. He appeared among the humble in his own humility, and the proud rejected him. The consequence of this, however, was, the putting down the mighty from their seats, while to them that received him he gave power to become the sons of God, even to them that believe on his name.

V. 52. He hath put down the mighty-Both angels and men.

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.

Verses 52-56. He hath put down the mighty from their seats — 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 nothing else but being very low, are wonderfully exalted. To apply this to the subject which gave occasion to this divine hymn: “The kings who sprang from David, had, no doubt, one after another expected to be the parents of the Messiah; and when the kingdom was taken from them, such of the royal progeny as were in the highest station, would reckon this their certain and high privilege. But now their hope was wholly overthrown. They were brought down by God from that height of dignity to which, in their own imagination, they had exalted themselves; and a person in the meanest condition of all the royal seed was raised to it.” He hath filled the hungry, &c. — “Both the poor and the rich are here represented as waiting at God’s gate in the condition of beggars, the rich in expectation of receiving the honour of giving birth to the Messiah; the poor in expectation, not of that blessing, but hoping for such small favours as suited their condition. While they wait in this state, God, by an exercise of his sovereignty, bestows the favour, so much courted by the rich, on a poor family, to its unspeakable satisfaction, and sends the rich away disappointed and discontented.” See Macknight, and notes on 1 Samuel 2:3-9. He hath holpen his servant Israel — Dr. Campbell reads this and the next verse, He supporteth Israel his servant, (as he promised to our fathers,) ever inclined to mercy toward Abraham and his race. The word antelabeto, here rendered he hath holpen, properly signifies, to interpose in favour of a person in great necessity or extreme danger; and also to hold by the hand, to sustain from falling, or to lift up when fallen, and so to afford aid or help; this he hath done, saith the virgin, in remembrance of his mercy; for then God is said signally to remember his people, when, after a long oppression, in which he seemed to have forgotten them, he works a mighty salvation for them, (see Psalm 136:23.) And he did this, also, in pursuance of his promise made to our forefathers, to send the Messiah to be an everlasting blessing to all that should believe in him, and so become the seed of Abraham by faith. And Mary abode with her about three months — Till very near the time of her delivery; and returned to her own house — Having, to her unspeakable satisfaction and great comfort, found all things as the angel had told her; and soon after took a journey with Joseph to Bethlehem.

Ver. 51, 52. He hath showed strength with his arm. This indicates his conquering power, like the arm of heroes which obtains the victory. He is great above all gods; he hath exalted the lowly, and cast down the mighty from their thrones. So Hannah sung, when she embraced a Samuel in her arms. But the words of Mary have all the expanse of prophecy. The Lord chose the things that were not to bring to nought things that are. He made poor apostles the ministers of his kingdom, to establish the glory of the cross on the ruins of idolatry. He has spread the gospel feast for the poor gentiles, pursuant to his promises to Abraham, while the gainsaying jews are sent empty away, to beg their bread in distant lands.

50-53. From her own case, Mary now generalizes that thus does God ever deal; debasing the proud, exalting the humble. The past tense of the verbs here is intended to express past, present, and future. Paganism, now reigning supreme in the Roman empire, is destined to give way before the religion of the despised cross. In two or three passing centuries the power of the son of this Nazarene maiden will subdue the Roman empire, and the throne of Augustus shall be inherited by his worshippers. So does God put down the mighty from their seats, and exalt them of low degree. III. So God shall exalt his humble Israel.

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 honour 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 1 Samuel 1:2, &c.; 1 Samuel 2:1-10.

Verses 52-56. He hath put down the mighty from their seats — 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 nothing else but being very low, are wonderfully exalted. To apply this to the subject which gave occasion to this divine hymn: “The kings who sprang from David, had, no doubt, one after another expected to be the parents of the Messiah; and when the kingdom was taken from them, such of the royal progeny as were in the highest station, would reckon this their certain and high privilege. But now their hope was wholly overthrown. They were brought down by God from that height of dignity to which, in their own imagination, they had exalted themselves; and a person in the meanest condition of all the royal seed was raised to it.” He hath filled the hungry, &c. — “Both the poor and the rich are here represented as waiting at God’s gate in the condition of beggars, the rich in expectation of receiving the honour of giving birth to the Messiah; the poor in expectation, not of that blessing, but hoping for such small favours as suited their condition. While they wait in this state, God, by an exercise of his sovereignty, bestows the favour, so much courted by the rich, on a poor family, to its unspeakable satisfaction, and sends the rich away disappointed and discontented.” See Macknight, and notes on 1 Samuel 2:3-9. He hath holpen his servant Israel — Dr. Campbell reads this and the next verse, He supporteth Israel his servant, (as he promised to our fathers,) ever inclined to mercy toward Abraham and his race. The word antelabeto, here rendered he hath holpen, properly signifies, to interpose in favour of a person in great necessity or extreme danger; and also to hold by the hand, to sustain from falling, or to lift up when fallen, and so to afford aid or help; this he hath done, saith the virgin, in remembrance of his mercy; for then God is said signally to remember his people, when, after a long oppression, in which he seemed to have forgotten them, he works a mighty salvation for them, (see Psalm 136:23.) And he did this, also, in pursuance of his promise made to our forefathers, to send the Messiah to be an everlasting blessing to all that should believe in him, and so become the seed of Abraham by faith. And Mary abode with her about three months — Till very near the time of her delivery; and returned to her own house — Having, to her unspeakable satisfaction and great comfort, found all things as the angel had told her; and soon after took a journey with Joseph to Bethlehem.

50-53. From her own case, Mary now generalizes that thus does God ever deal; debasing the proud, exalting the humble. The past tense of the verbs here is intended to express past, present, and future. Paganism, now reigning supreme in the Roman empire, is destined to give way before the religion of the despised cross. In two or three passing centuries the power of the son of this Nazarene maiden will subdue the Roman empire, and the throne of Augustus shall be inherited by his worshippers. So does God put down the mighty from their seats, and exalt them of low degree. III. So God shall exalt his humble Israel.

V. 54. He hath helped his servant Israel-By sending the Messiah.

Verse 54. He hath holpen [supported, antelabeto] 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, Genesis 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 Genesis 17:19, and Genesis 22:18, and this promise was, in one form or other, given to all the fathers, Luke 1:55. This song properly consists of three parts.

1. In the first part Mary praises God for what he had done for herself, Luke 1:46-50.

2. In the second, she praises him for what he had done, and would do, against the oppressors of his people, Luke 1:51-53.

3. In the third, she praises him for what he had done, and would do, for his Church, Luke 1:53-56.

Verses 52-56. He hath put down the mighty from their seats — 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 nothing else but being very low, are wonderfully exalted. To apply this to the subject which gave occasion to this divine hymn: “The kings who sprang from David, had, no doubt, one after another expected to be the parents of the Messiah; and when the kingdom was taken from them, such of the royal progeny as were in the highest station, would reckon this their certain and high privilege. But now their hope was wholly overthrown. They were brought down by God from that height of dignity to which, in their own imagination, they had exalted themselves; and a person in the meanest condition of all the royal seed was raised to it.” He hath filled the hungry, &c. — “Both the poor and the rich are here represented as waiting at God’s gate in the condition of beggars, the rich in expectation of receiving the honour of giving birth to the Messiah; the poor in expectation, not of that blessing, but hoping for such small favours as suited their condition. While they wait in this state, God, by an exercise of his sovereignty, bestows the favour, so much courted by the rich, on a poor family, to its unspeakable satisfaction, and sends the rich away disappointed and discontented.” See Macknight, and notes on 1 Samuel 2:3-9. He hath holpen his servant Israel — Dr. Campbell reads this and the next verse, He supporteth Israel his servant, (as he promised to our fathers,) ever inclined to mercy toward Abraham and his race. The word antelabeto, here rendered he hath holpen, properly signifies, to interpose in favour of a person in great necessity or extreme danger; and also to hold by the hand, to sustain from falling, or to lift up when fallen, and so to afford aid or help; this he hath done, saith the virgin, in remembrance of his mercy; for then God is said signally to remember his people, when, after a long oppression, in which he seemed to have forgotten them, he works a mighty salvation for them, (see Psalm 136:23.) And he did this, also, in pursuance of his promise made to our forefathers, to send the Messiah to be an everlasting blessing to all that should believe in him, and so become the seed of Abraham by faith. And Mary abode with her about three months — Till very near the time of her delivery; and returned to her own house — Having, to her unspeakable satisfaction and great comfort, found all things as the angel had told her; and soon after took a journey with Joseph to Bethlehem.

54, 55. And this law of wondrous vicissitudes and reverses is now accruing to the behalf of Israel. Sad has been his humiliation; from a high to a low estate has he been brought; but the time of his re-exaltation has now arrived, and the old Abrahamic covenant is now come to its fulfilment. Holpen—Old English for helped.

Verse 54. He hath holpen his servant Israel. — The Messiah was promised before Israel existed as a people; the promise was universal, and made as to its benefits to all nations. But he was to appear among the Israelites; an Israelite himself, and to them the first offers of his grace were to be made. Thus, by the Messiah, God sent help to his servant Israel. The word means to take hold of, in order to raise up. This was his gracious intention as to the Jews, and to all others. Our redemption is thus effected, by the reaching down of the arm of the Divine mercy to raise us up from sin, misery, and ruin, and to exalt us to a state of knowledge, holiness, and joy.

In remembrance of his mercy. — That is, of his promised mercy; which, though long delayed, — for the promise was early given, — was always remembered, and was at length accomplished in “the fulness,” the ripeness and maturity, “of time.”

V. 55. To his seed-His spiritual seed: all true believers.

Verses 52-56. He hath put down the mighty from their seats — 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 nothing else but being very low, are wonderfully exalted. To apply this to the subject which gave occasion to this divine hymn: “The kings who sprang from David, had, no doubt, one after another expected to be the parents of the Messiah; and when the kingdom was taken from them, such of the royal progeny as were in the highest station, would reckon this their certain and high privilege. But now their hope was wholly overthrown. They were brought down by God from that height of dignity to which, in their own imagination, they had exalted themselves; and a person in the meanest condition of all the royal seed was raised to it.” He hath filled the hungry, &c. — “Both the poor and the rich are here represented as waiting at God’s gate in the condition of beggars, the rich in expectation of receiving the honour of giving birth to the Messiah; the poor in expectation, not of that blessing, but hoping for such small favours as suited their condition. While they wait in this state, God, by an exercise of his sovereignty, bestows the favour, so much courted by the rich, on a poor family, to its unspeakable satisfaction, and sends the rich away disappointed and discontented.” See Macknight, and notes on 1 Samuel 2:3-9. He hath holpen his servant Israel — Dr. Campbell reads this and the next verse, He supporteth Israel his servant, (as he promised to our fathers,) ever inclined to mercy toward Abraham and his race. The word antelabeto, here rendered he hath holpen, properly signifies, to interpose in favour of a person in great necessity or extreme danger; and also to hold by the hand, to sustain from falling, or to lift up when fallen, and so to afford aid or help; this he hath done, saith the virgin, in remembrance of his mercy; for then God is said signally to remember his people, when, after a long oppression, in which he seemed to have forgotten them, he works a mighty salvation for them, (see Psalm 136:23.) And he did this, also, in pursuance of his promise made to our forefathers, to send the Messiah to be an everlasting blessing to all that should believe in him, and so become the seed of Abraham by faith. And Mary abode with her about three months — Till very near the time of her delivery; and returned to her own house — Having, to her unspeakable satisfaction and great comfort, found all things as the angel had told her; and soon after took a journey with Joseph to Bethlehem.

55. To Abraham—The promise was that in his seed all the families of the earth should be blessed. Genesis 12:3; 22:18.

Verse 55. As he spake to our fathers, &c. — This is better connected with the preceding verse, thus, In remembrance of his mercy to Abraham and his seed for ever, as he spake to our fathers.

V. 56. Mary returned to her own house-And thence soon after to Bethlehem.

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 Luke 1:36. Hence it immediately follows:- Verse

Verses 52-56. He hath put down the mighty from their seats — 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 nothing else but being very low, are wonderfully exalted. To apply this to the subject which gave occasion to this divine hymn: “The kings who sprang from David, had, no doubt, one after another expected to be the parents of the Messiah; and when the kingdom was taken from them, such of the royal progeny as were in the highest station, would reckon this their certain and high privilege. But now their hope was wholly overthrown. They were brought down by God from that height of dignity to which, in their own imagination, they had exalted themselves; and a person in the meanest condition of all the royal seed was raised to it.” He hath filled the hungry, &c. — “Both the poor and the rich are here represented as waiting at God’s gate in the condition of beggars, the rich in expectation of receiving the honour of giving birth to the Messiah; the poor in expectation, not of that blessing, but hoping for such small favours as suited their condition. While they wait in this state, God, by an exercise of his sovereignty, bestows the favour, so much courted by the rich, on a poor family, to its unspeakable satisfaction, and sends the rich away disappointed and discontented.” See Macknight, and notes on 1 Samuel 2:3-9. He hath holpen his servant Israel — Dr. Campbell reads this and the next verse, He supporteth Israel his servant, (as he promised to our fathers,) ever inclined to mercy toward Abraham and his race. The word antelabeto, here rendered he hath holpen, properly signifies, to interpose in favour of a person in great necessity or extreme danger; and also to hold by the hand, to sustain from falling, or to lift up when fallen, and so to afford aid or help; this he hath done, saith the virgin, in remembrance of his mercy; for then God is said signally to remember his people, when, after a long oppression, in which he seemed to have forgotten them, he works a mighty salvation for them, (see Psalm 136:23.) And he did this, also, in pursuance of his promise made to our forefathers, to send the Messiah to be an everlasting blessing to all that should believe in him, and so become the seed of Abraham by faith. And Mary abode with her about three months — Till very near the time of her delivery; and returned to her own house — Having, to her unspeakable satisfaction and great comfort, found all things as the angel had told her; and soon after took a journey with Joseph to Bethlehem.

§ 5.—VISIT OF MARY TO ELISABETH, 39-56.

Elisabeth concealed herself for five months, (verse 24;) and the annunciation was made to Mary in the sixth month, (26;) and Mary visits Elizabeth for three months, making about nine months. The conception of the Messiah, doubtless, took place before Mary’s departure. The revelation of the fact to Joseph took place after her return.

There are many passages in the word of God which modern delicacy desires to avoid, and at which modern scepticism utters its scoffs. But in all such passages, be it noted, the holy word seeks to pander to no impure or sensual passion. On the contrary, the expressions that occur indicate that the sacred writer was unconscious of impurity, and is, as it were, unknowing of the applications and perversions which a depraved heart makes of his words. Its words, therefore, are utterances of highest purity. With the guilty is the guilt. The Holy Spirit need not hesitate to name what the Omnipotent Spirit does not hesitate to create; and that naming and that creating are equally pure.

39. Into the hill country—See note on Matthew 2:1. See also the map. With haste—The action of eager interest. If we may suppose Hebron to be Elisabeth’s residence, Mary’s journey would be about one hundred miles. Robinson journeyed with camels from Hebron to Jerusalem in an hour and fifteen minutes, and from thence to Nazareth with mules in nearly thirty hours. A camel travels about ten miles an hour; a mule three. City of Judah—The city is by many supposed to be Hebron. In Joshua 21:11, is mentioned “Arba,… which is Hebron, in the hill country of Judah.” It was a residence of priests, and so very probably of the priest Zacharias. Modern tradition, traceable back no further, however, than the sixteenth century, finds his residence in Ain Karim. This is a prosperous village within the hill country, where now stands the convent of St. John in the Desert. According to tradition, Mary, in her visit to Elisabeth, found her at Zacharias’s rural abode, one mile from the village, where the interview took place. The place was marked by a chapel built by the Empress Helena, of which the ruins still remain. The spot is called The Visitation. But some of the best scholars suppose that Judah is but a softened name for Juttah, a city mentioned in Joshua 15:55; 21:16, and which exists at the present day.

Verse 56. And returned to her own house. — She would be then three months advanced in pregnancy; and then, or soon after, it was that, the fact being suspected by Joseph, to whom she had been betrothed, he purposed to put her away privily. See the note on Matthew 1:19.

57. Now Elisabeth’s full time came, &c.] 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 Luke 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.

Verses 57-66. Now Elisabeth’s full time came — Exactly according to the prediction of the angel; that she should be delivered — Though this child was conceived in the womb by a miracle, he continued in the womb according to the ordinary course of nature, as did our Saviour also. Promised mercies are to be expected when the full time for them is come, and not before. And her neighbours and cousins rejoiced with her — Having heard that the Lord, in so illustrious and remarkable a manner, had magnified his mercy to her, they came together to testify their joy, and sincerely congratulated her on the happy occasion. And on the eighth day they came to circumcise the child — According to the appointment in the law: not before that day, because the mother was considered as unclean seven days, Leviticus 12:1, 2; and so was the child, by touching her, and therefore was not then fit to be admitted into covenant: moreover, till that time he was weak, and could not well endure the pain of circumcision. And they called him Zacharias, after the name of his father — The law did not enjoin that the child should have his name given him at circumcision; but it was customary to do it then, because at the institution of the rite, God changed the names of Abraham and Sarah, Genesis 17:5, 16. And his mother said, Not so; but he shall be called John — In this she might be influenced by revelation; or Zacharias might have explained the whole affair to her in writing. They said, There is none of thy kindred — None of the relations of thy family that is called by this 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 consider it as a token of respect to have such a child named from them. And they made signs to his father, &c. — Wishing to know his mind in the matter, for it was properly his office to name the child. From their inquiring of him by signs, we may conclude with certainty he was deaf as well as dumb. He asked for a writing-table — Pinakidion, either a tablet, or little book. The ancients frequently wrote on a thin board, smeared over with wax. And he wrote, His name is John — The name which the angel had commanded him to give the child; a name very proper for him who was to be the first preacher of the kingdom of grace, and who was to point out him from whose fulness we receive grace for grace, John 1:16. See note on verse 13. And his mouth was opened immediately — He had no sooner done writing than he recovered his speech; the angel’s prediction being then fully accomplished. Accordingly, with an audible, articulate voice, he praised God in holy raptures, to the astonishment of all present. And fear — That is, a religious awe and fear of offending God; came on all that dwelt round about them; and all these sayings (or rather things, as ta phmata here signifies, and as it frequently does elsewhere) were noised abroad, &c. — Being very extraordinary events, they were much talked of in that country, and people formed many conjectures concerning the child. And the hand of the Lord was with him — Here, by the hand of the Lord, we are not to understand the spirit of prophecy, which is frequently the meaning of the expression in the book of Ezekiel; but that he was remarkable, even from his infancy, for the qualities both of his body and mind; and was favoured in an eminent degree with the grace, protection, and blessing of God. It is of importance to observe here, that the extraordinary circumstances above mentioned, namely, “the appearing of the angel to Zacharias in the temple; Zacharias’s dumbness; Elisabeth’s pregnancy when past the age of child-bearing; and the restoration of Zacharias’s speech on the day of his son’s circumcision; were all wisely ordered by Providence to accompany the conception and birth of John, that he, who was the Messiah’s forerunner, might not seem an obscure and ordinary man, but one that was the peculiar object of the decrees and counsels of heaven. He was introduced into the world in this magnificent manner, that the attention of his countrymen being awakened, and high expectations of him raised, he might execute the duties of his ministry with greater advantage, and effectually prepare the people for receiving the Messiah, who was soon to appear in person.” — Macknight.

§ 5.—BIRTH OF JOHN THE BAPTIST, 57-80.

57. Brought forth a son—See note on Matthew 3:1.

Verse 58. And her neighbours 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 favoured, 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 fulfil.

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 neighbour’s prosperity increases his neighbour’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 endeavour to take a sincere part in his neighbour’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 neighbours 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 favours in mercy, judgment, and justice. Let us honour him in his gifts; and honour those, for his sake, who are objects of his favour. The society of believers are but one body; the talents, &c., 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.

Verses 57-66. Now Elisabeth’s full time came — Exactly according to the prediction of the angel; that she should be delivered — Though this child was conceived in the womb by a miracle, he continued in the womb according to the ordinary course of nature, as did our Saviour also. Promised mercies are to be expected when the full time for them is come, and not before. And her neighbours and cousins rejoiced with her — Having heard that the Lord, in so illustrious and remarkable a manner, had magnified his mercy to her, they came together to testify their joy, and sincerely congratulated her on the happy occasion. And on the eighth day they came to circumcise the child — According to the appointment in the law: not before that day, because the mother was considered as unclean seven days, Leviticus 12:1, 2; and so was the child, by touching her, and therefore was not then fit to be admitted into covenant: moreover, till that time he was weak, and could not well endure the pain of circumcision. And they called him Zacharias, after the name of his father — The law did not enjoin that the child should have his name given him at circumcision; but it was customary to do it then, because at the institution of the rite, God changed the names of Abraham and Sarah, Genesis 17:5, 16. And his mother said, Not so; but he shall be called John — In this she might be influenced by revelation; or Zacharias might have explained the whole affair to her in writing. They said, There is none of thy kindred — None of the relations of thy family that is called by this 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 consider it as a token of respect to have such a child named from them. And they made signs to his father, &c. — Wishing to know his mind in the matter, for it was properly his office to name the child. From their inquiring of him by signs, we may conclude with certainty he was deaf as well as dumb. He asked for a writing-table — Pinakidion, either a tablet, or little book. The ancients frequently wrote on a thin board, smeared over with wax. And he wrote, His name is John — The name which the angel had commanded him to give the child; a name very proper for him who was to be the first preacher of the kingdom of grace, and who was to point out him from whose fulness we receive grace for grace, John 1:16. See note on verse 13. And his mouth was opened immediately — He had no sooner done writing than he recovered his speech; the angel’s prediction being then fully accomplished. Accordingly, with an audible, articulate voice, he praised God in holy raptures, to the astonishment of all present. And fear — That is, a religious awe and fear of offending God; came on all that dwelt round about them; and all these sayings (or rather things, as ta phmata here signifies, and as it frequently does elsewhere) were noised abroad, &c. — Being very extraordinary events, they were much talked of in that country, and people formed many conjectures concerning the child. And the hand of the Lord was with him — Here, by the hand of the Lord, we are not to understand the spirit of prophecy, which is frequently the meaning of the expression in the book of Ezekiel; but that he was remarkable, even from his infancy, for the qualities both of his body and mind; and was favoured in an eminent degree with the grace, protection, and blessing of God. It is of importance to observe here, that the extraordinary circumstances above mentioned, namely, “the appearing of the angel to Zacharias in the temple; Zacharias’s dumbness; Elisabeth’s pregnancy when past the age of child-bearing; and the restoration of Zacharias’s speech on the day of his son’s circumcision; were all wisely ordered by Providence to accompany the conception and birth of John, that he, who was the Messiah’s forerunner, might not seem an obscure and ordinary man, but one that was the peculiar object of the decrees and counsels of heaven. He was introduced into the world in this magnificent manner, that the attention of his countrymen being awakened, and high expectations of him raised, he might execute the duties of his ministry with greater advantage, and effectually prepare the people for receiving the Messiah, who was soon to appear in person.” — Macknight.

§ 5.—BIRTH OF JOHN THE BAPTIST, 57-80.

57. Brought forth a son—See note on Matthew 3:1.

Verse 59. On the eighth day they came to circumcise] See an account of this institution in Clarke’s notes on Genesis 17:10-14. 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 1 Peter 3:21, with Titus 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.

Verses 57-66. Now Elisabeth’s full time came — Exactly according to the prediction of the angel; that she should be delivered — Though this child was conceived in the womb by a miracle, he continued in the womb according to the ordinary course of nature, as did our Saviour also. Promised mercies are to be expected when the full time for them is come, and not before. And her neighbours and cousins rejoiced with her — Having heard that the Lord, in so illustrious and remarkable a manner, had magnified his mercy to her, they came together to testify their joy, and sincerely congratulated her on the happy occasion. And on the eighth day they came to circumcise the child — According to the appointment in the law: not before that day, because the mother was considered as unclean seven days, Leviticus 12:1, 2; and so was the child, by touching her, and therefore was not then fit to be admitted into covenant: moreover, till that time he was weak, and could not well endure the pain of circumcision. And they called him Zacharias, after the name of his father — The law did not enjoin that the child should have his name given him at circumcision; but it was customary to do it then, because at the institution of the rite, God changed the names of Abraham and Sarah, Genesis 17:5, 16. And his mother said, Not so; but he shall be called John — In this she might be influenced by revelation; or Zacharias might have explained the whole affair to her in writing. They said, There is none of thy kindred — None of the relations of thy family that is called by this 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 consider it as a token of respect to have such a child named from them. And they made signs to his father, &c. — Wishing to know his mind in the matter, for it was properly his office to name the child. From their inquiring of him by signs, we may conclude with certainty he was deaf as well as dumb. He asked for a writing-table — Pinakidion, either a tablet, or little book. The ancients frequently wrote on a thin board, smeared over with wax. And he wrote, His name is John — The name which the angel had commanded him to give the child; a name very proper for him who was to be the first preacher of the kingdom of grace, and who was to point out him from whose fulness we receive grace for grace, John 1:16. See note on verse 13. And his mouth was opened immediately — He had no sooner done writing than he recovered his speech; the angel’s prediction being then fully accomplished. Accordingly, with an audible, articulate voice, he praised God in holy raptures, to the astonishment of all present. And fear — That is, a religious awe and fear of offending God; came on all that dwelt round about them; and all these sayings (or rather things, as ta phmata here signifies, and as it frequently does elsewhere) were noised abroad, &c. — Being very extraordinary events, they were much talked of in that country, and people formed many conjectures concerning the child. And the hand of the Lord was with him — Here, by the hand of the Lord, we are not to understand the spirit of prophecy, which is frequently the meaning of the expression in the book of Ezekiel; but that he was remarkable, even from his infancy, for the qualities both of his body and mind; and was favoured in an eminent degree with the grace, protection, and blessing of God. It is of importance to observe here, that the extraordinary circumstances above mentioned, namely, “the appearing of the angel to Zacharias in the temple; Zacharias’s dumbness; Elisabeth’s pregnancy when past the age of child-bearing; and the restoration of Zacharias’s speech on the day of his son’s circumcision; were all wisely ordered by Providence to accompany the conception and birth of John, that he, who was the Messiah’s forerunner, might not seem an obscure and ordinary man, but one that was the peculiar object of the decrees and counsels of heaven. He was introduced into the world in this magnificent manner, that the attention of his countrymen being awakened, and high expectations of him raised, he might execute the duties of his ministry with greater advantage, and effectually prepare the people for receiving the Messiah, who was soon to appear in person.” — Macknight.

59. They came—To the house probably of Zacharias. For no particular place was prescribed, and no particular person as performer of the rite. To circumcise the child—Circumcision was given by God to Abraham as the sign of the covenant between God and the circumcised. Perhaps it was, as in the case of sacrifices, merely the renewal of an ancient rite, for we find that not only the Jews and other Abrahamic tribes practised the rite, but the Ethiopians, Abyssinians, Egyptians, and others. Under the Mosaic law, infant circumcision was the rite of induction into the kingdom of God. It was the condition to be performed before the adult person could partake of the paschal feast. Exodus 12:43-48. This was enjoined with great solemnity. So under the Christian dispensation except a man be externally born of water he cannot see the external kingdom of God. John 3:3. That is, as circumcision once, so baptism now is the admission rite of the Church of God. From this it would follow that no one who is not qualified—if an adult, by justifying faith, if an infant, by the unconditional power of the atonement—to enter the kingdom of God, is qualified for baptism. And as circumcision was required previous to the paschal feast, so baptism should be performed previous to the partaking of the communion. They called him—The name was generally given to the child by the Jews at circumcision. Like baptism, circumcision was the sacred recognition of the personality of the individual; and the persons solemnly present are proper witnesses to identify him in case of future dispute. So in our old English, to baptize is to christen, that is, both to Christianize and to name him; giving him his Christian or christen name.

Verse 59. And they called him Zacharias. — That is, they proposed and urged it, out of respect to Zacharias, who was dumb, and therefore apparently an object of commiseration; for it was not usual for the Jews to call the son by the father’s name, though they had respect to the names of kindred. Elisabeth had, however, learned from her husband by writing that the child was to be called John, which he confirmed. At this it is said they marvelled, either because it was an unusual thing to introduce a new name into a family, or more probably because they concluded that it was by Divine appointment; and that a name so given would be realized in its joyful import when the child should come to maturity. Boys were named immediately after circumcision, which was usually done at home; girls did not receive their names until after they were weaned.

V. 60. His mother said-Doubtless by revelation, or a particular impulse from God.

Verse 60. Not so; but he shall be called John.] This is the name which the angel desired should be given him, Luke 1:13, and of which Zacharias by writing had informed his wife. There is something very remarkable in the names of this family. Zachariah, whyrkz the memory or memorial of Jehovah; why yeho, at the end of the word, being contracted for hwhy Yehovah, as in many other names. Elisabeth, hbcyla 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 John 1:29; see also Luke 3:16, and Mark 1:4.

Verses 57-66. Now Elisabeth’s full time came — Exactly according to the prediction of the angel; that she should be delivered — Though this child was conceived in the womb by a miracle, he continued in the womb according to the ordinary course of nature, as did our Saviour also. Promised mercies are to be expected when the full time for them is come, and not before. And her neighbours and cousins rejoiced with her — Having heard that the Lord, in so illustrious and remarkable a manner, had magnified his mercy to her, they came together to testify their joy, and sincerely congratulated her on the happy occasion. And on the eighth day they came to circumcise the child — According to the appointment in the law: not before that day, because the mother was considered as unclean seven days, Leviticus 12:1, 2; and so was the child, by touching her, and therefore was not then fit to be admitted into covenant: moreover, till that time he was weak, and could not well endure the pain of circumcision. And they called him Zacharias, after the name of his father — The law did not enjoin that the child should have his name given him at circumcision; but it was customary to do it then, because at the institution of the rite, God changed the names of Abraham and Sarah, Genesis 17:5, 16. And his mother said, Not so; but he shall be called John — In this she might be influenced by revelation; or Zacharias might have explained the whole affair to her in writing. They said, There is none of thy kindred — None of the relations of thy family that is called by this 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 consider it as a token of respect to have such a child named from them. And they made signs to his father, &c. — Wishing to know his mind in the matter, for it was properly his office to name the child. From their inquiring of him by signs, we may conclude with certainty he was deaf as well as dumb. He asked for a writing-table — Pinakidion, either a tablet, or little book. The ancients frequently wrote on a thin board, smeared over with wax. And he wrote, His name is John — The name which the angel had commanded him to give the child; a name very proper for him who was to be the first preacher of the kingdom of grace, and who was to point out him from whose fulness we receive grace for grace, John 1:16. See note on verse 13. And his mouth was opened immediately — He had no sooner done writing than he recovered his speech; the angel’s prediction being then fully accomplished. Accordingly, with an audible, articulate voice, he praised God in holy raptures, to the astonishment of all present. And fear — That is, a religious awe and fear of offending God; came on all that dwelt round about them; and all these sayings (or rather things, as ta phmata here signifies, and as it frequently does elsewhere) were noised abroad, &c. — Being very extraordinary events, they were much talked of in that country, and people formed many conjectures concerning the child. And the hand of the Lord was with him — Here, by the hand of the Lord, we are not to understand the spirit of prophecy, which is frequently the meaning of the expression in the book of Ezekiel; but that he was remarkable, even from his infancy, for the qualities both of his body and mind; and was favoured in an eminent degree with the grace, protection, and blessing of God. It is of importance to observe here, that the extraordinary circumstances above mentioned, namely, “the appearing of the angel to Zacharias in the temple; Zacharias’s dumbness; Elisabeth’s pregnancy when past the age of child-bearing; and the restoration of Zacharias’s speech on the day of his son’s circumcision; were all wisely ordered by Providence to accompany the conception and birth of John, that he, who was the Messiah’s forerunner, might not seem an obscure and ordinary man, but one that was the peculiar object of the decrees and counsels of heaven. He was introduced into the world in this magnificent manner, that the attention of his countrymen being awakened, and high expectations of him raised, he might execute the duties of his ministry with greater advantage, and effectually prepare the people for receiving the Messiah, who was soon to appear in person.” — Macknight.

60. His mother answered—She had probably learned from Zacharias by writing what his name was commanded to be.

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 neighbours and relatives objected to a name which had not before existed in any branch of the family.

Verses 57-66. Now Elisabeth’s full time came — Exactly according to the prediction of the angel; that she should be delivered — Though this child was conceived in the womb by a miracle, he continued in the womb according to the ordinary course of nature, as did our Saviour also. Promised mercies are to be expected when the full time for them is come, and not before. And her neighbours and cousins rejoiced with her — Having heard that the Lord, in so illustrious and remarkable a manner, had magnified his mercy to her, they came together to testify their joy, and sincerely congratulated her on the happy occasion. And on the eighth day they came to circumcise the child — According to the appointment in the law: not before that day, because the mother was considered as unclean seven days, Leviticus 12:1, 2; and so was the child, by touching her, and therefore was not then fit to be admitted into covenant: moreover, till that time he was weak, and could not well endure the pain of circumcision. And they called him Zacharias, after the name of his father — The law did not enjoin that the child should have his name given him at circumcision; but it was customary to do it then, because at the institution of the rite, God changed the names of Abraham and Sarah, Genesis 17:5, 16. And his mother said, Not so; but he shall be called John — In this she might be influenced by revelation; or Zacharias might have explained the whole affair to her in writing. They said, There is none of thy kindred — None of the relations of thy family that is called by this 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 consider it as a token of respect to have such a child named from them. And they made signs to his father, &c. — Wishing to know his mind in the matter, for it was properly his office to name the child. From their inquiring of him by signs, we may conclude with certainty he was deaf as well as dumb. He asked for a writing-table — Pinakidion, either a tablet, or little book. The ancients frequently wrote on a thin board, smeared over with wax. And he wrote, His name is John — The name which the angel had commanded him to give the child; a name very proper for him who was to be the first preacher of the kingdom of grace, and who was to point out him from whose fulness we receive grace for grace, John 1:16. See note on verse 13. And his mouth was opened immediately — He had no sooner done writing than he recovered his speech; the angel’s prediction being then fully accomplished. Accordingly, with an audible, articulate voice, he praised God in holy raptures, to the astonishment of all present. And fear — That is, a religious awe and fear of offending God; came on all that dwelt round about them; and all these sayings (or rather things, as ta phmata here signifies, and as it frequently does elsewhere) were noised abroad, &c. — Being very extraordinary events, they were much talked of in that country, and people formed many conjectures concerning the child. And the hand of the Lord was with him — Here, by the hand of the Lord, we are not to understand the spirit of prophecy, which is frequently the meaning of the expression in the book of Ezekiel; but that he was remarkable, even from his infancy, for the qualities both of his body and mind; and was favoured in an eminent degree with the grace, protection, and blessing of God. It is of importance to observe here, that the extraordinary circumstances above mentioned, namely, “the appearing of the angel to Zacharias in the temple; Zacharias’s dumbness; Elisabeth’s pregnancy when past the age of child-bearing; and the restoration of Zacharias’s speech on the day of his son’s circumcision; were all wisely ordered by Providence to accompany the conception and birth of John, that he, who was the Messiah’s forerunner, might not seem an obscure and ordinary man, but one that was the peculiar object of the decrees and counsels of heaven. He was introduced into the world in this magnificent manner, that the attention of his countrymen being awakened, and high expectations of him raised, he might execute the duties of his ministry with greater advantage, and effectually prepare the people for receiving the Messiah, who was soon to appear in person.” — Macknight.

61. None of thy kindred—The custom of naming children from some one of the circle of relations was so common, not to say so natural, that this new name seemed unwelcome.

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.

Verses 57-66. Now Elisabeth’s full time came — Exactly according to the prediction of the angel; that she should be delivered — Though this child was conceived in the womb by a miracle, he continued in the womb according to the ordinary course of nature, as did our Saviour also. Promised mercies are to be expected when the full time for them is come, and not before. And her neighbours and cousins rejoiced with her — Having heard that the Lord, in so illustrious and remarkable a manner, had magnified his mercy to her, they came together to testify their joy, and sincerely congratulated her on the happy occasion. And on the eighth day they came to circumcise the child — According to the appointment in the law: not before that day, because the mother was considered as unclean seven days, Leviticus 12:1, 2; and so was the child, by touching her, and therefore was not then fit to be admitted into covenant: moreover, till that time he was weak, and could not well endure the pain of circumcision. And they called him Zacharias, after the name of his father — The law did not enjoin that the child should have his name given him at circumcision; but it was customary to do it then, because at the institution of the rite, God changed the names of Abraham and Sarah, Genesis 17:5, 16. And his mother said, Not so; but he shall be called John — In this she might be influenced by revelation; or Zacharias might have explained the whole affair to her in writing. They said, There is none of thy kindred — None of the relations of thy family that is called by this 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 consider it as a token of respect to have such a child named from them. And they made signs to his father, &c. — Wishing to know his mind in the matter, for it was properly his office to name the child. From their inquiring of him by signs, we may conclude with certainty he was deaf as well as dumb. He asked for a writing-table — Pinakidion, either a tablet, or little book. The ancients frequently wrote on a thin board, smeared over with wax. And he wrote, His name is John — The name which the angel had commanded him to give the child; a name very proper for him who was to be the first preacher of the kingdom of grace, and who was to point out him from whose fulness we receive grace for grace, John 1:16. See note on verse 13. And his mouth was opened immediately — He had no sooner done writing than he recovered his speech; the angel’s prediction being then fully accomplished. Accordingly, with an audible, articulate voice, he praised God in holy raptures, to the astonishment of all present. And fear — That is, a religious awe and fear of offending God; came on all that dwelt round about them; and all these sayings (or rather things, as ta phmata here signifies, and as it frequently does elsewhere) were noised abroad, &c. — Being very extraordinary events, they were much talked of in that country, and people formed many conjectures concerning the child. And the hand of the Lord was with him — Here, by the hand of the Lord, we are not to understand the spirit of prophecy, which is frequently the meaning of the expression in the book of Ezekiel; but that he was remarkable, even from his infancy, for the qualities both of his body and mind; and was favoured in an eminent degree with the grace, protection, and blessing of God. It is of importance to observe here, that the extraordinary circumstances above mentioned, namely, “the appearing of the angel to Zacharias in the temple; Zacharias’s dumbness; Elisabeth’s pregnancy when past the age of child-bearing; and the restoration of Zacharias’s speech on the day of his son’s circumcision; were all wisely ordered by Providence to accompany the conception and birth of John, that he, who was the Messiah’s forerunner, might not seem an obscure and ordinary man, but one that was the peculiar object of the decrees and counsels of heaven. He was introduced into the world in this magnificent manner, that the attention of his countrymen being awakened, and high expectations of him raised, he might execute the duties of his ministry with greater advantage, and effectually prepare the people for receiving the Messiah, who was soon to appear in person.” — Macknight.

62. Made signs—For the father, as we have already remarked, was deaf as well as dumb.

Verse 63. A writing table] pinakidion, a tablet, a diminutive of pinax, 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 Luke 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 pinakidion, [Anglo-Saxon], a wax board or cloth. An intelligent friend has suggested a different mode of reading the 62nd and 63rd verses: Luke 1:62. And they asked his father how he would have him called? Luke 1:63. And he made signs for a writing table and wrote, His name is John: “For,” says my friend, “the 64th verse {Luke 1:64} 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.

Verses 57-66. Now Elisabeth’s full time came — Exactly according to the prediction of the angel; that she should be delivered — Though this child was conceived in the womb by a miracle, he continued in the womb according to the ordinary course of nature, as did our Saviour also. Promised mercies are to be expected when the full time for them is come, and not before. And her neighbours and cousins rejoiced with her — Having heard that the Lord, in so illustrious and remarkable a manner, had magnified his mercy to her, they came together to testify their joy, and sincerely congratulated her on the happy occasion. And on the eighth day they came to circumcise the child — According to the appointment in the law: not before that day, because the mother was considered as unclean seven days, Leviticus 12:1, 2; and so was the child, by touching her, and therefore was not then fit to be admitted into covenant: moreover, till that time he was weak, and could not well endure the pain of circumcision. And they called him Zacharias, after the name of his father — The law did not enjoin that the child should have his name given him at circumcision; but it was customary to do it then, because at the institution of the rite, God changed the names of Abraham and Sarah, Genesis 17:5, 16. And his mother said, Not so; but he shall be called John — In this she might be influenced by revelation; or Zacharias might have explained the whole affair to her in writing. They said, There is none of thy kindred — None of the relations of thy family that is called by this 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 consider it as a token of respect to have such a child named from them. And they made signs to his father, &c. — Wishing to know his mind in the matter, for it was properly his office to name the child. From their inquiring of him by signs, we may conclude with certainty he was deaf as well as dumb. He asked for a writing-table — Pinakidion, either a tablet, or little book. The ancients frequently wrote on a thin board, smeared over with wax. And he wrote, His name is John — The name which the angel had commanded him to give the child; a name very proper for him who was to be the first preacher of the kingdom of grace, and who was to point out him from whose fulness we receive grace for grace, John 1:16. See note on verse 13. And his mouth was opened immediately — He had no sooner done writing than he recovered his speech; the angel’s prediction being then fully accomplished. Accordingly, with an audible, articulate voice, he praised God in holy raptures, to the astonishment of all present. And fear — That is, a religious awe and fear of offending God; came on all that dwelt round about them; and all these sayings (or rather things, as ta phmata here signifies, and as it frequently does elsewhere) were noised abroad, &c. — Being very extraordinary events, they were much talked of in that country, and people formed many conjectures concerning the child. And the hand of the Lord was with him — Here, by the hand of the Lord, we are not to understand the spirit of prophecy, which is frequently the meaning of the expression in the book of Ezekiel; but that he was remarkable, even from his infancy, for the qualities both of his body and mind; and was favoured in an eminent degree with the grace, protection, and blessing of God. It is of importance to observe here, that the extraordinary circumstances above mentioned, namely, “the appearing of the angel to Zacharias in the temple; Zacharias’s dumbness; Elisabeth’s pregnancy when past the age of child-bearing; and the restoration of Zacharias’s speech on the day of his son’s circumcision; were all wisely ordered by Providence to accompany the conception and birth of John, that he, who was the Messiah’s forerunner, might not seem an obscure and ordinary man, but one that was the peculiar object of the decrees and counsels of heaven. He was introduced into the world in this magnificent manner, that the attention of his countrymen being awakened, and high expectations of him raised, he might execute the duties of his ministry with greater advantage, and effectually prepare the people for receiving the Messiah, who was soon to appear in person.” — Macknight.

63. Writing table—It was a small, flat piece of wood, (for the simple conveniences of pen, ink, and paper were then unknown,) like a slate, overspread with a surface of wax. The writing was done with an iron stylus or bodkin, sharp at one end, and broad and smooth at the other, so that the opposite ends could be used for writing and erasing. His name is John— Not his name shall be called John; for Zacharias recognizes that the angel of God had already named him. Zacharias is only a recorder of the divine commandment.

Verse 63. A writing table. — A writing tablet, or small plate of wood covered with wax, and written upon with a style.

Verse 64. The latter clause of the preceding verse should be joined with the beginning of this, as follows: And they marvelled all, for his mouth was opened, &c. Every person must see the propriety of putting this clause, And they marvelled 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!

Verses 57-66. Now Elisabeth’s full time came — Exactly according to the prediction of the angel; that she should be delivered — Though this child was conceived in the womb by a miracle, he continued in the womb according to the ordinary course of nature, as did our Saviour also. Promised mercies are to be expected when the full time for them is come, and not before. And her neighbours and cousins rejoiced with her — Having heard that the Lord, in so illustrious and remarkable a manner, had magnified his mercy to her, they came together to testify their joy, and sincerely congratulated her on the happy occasion. And on the eighth day they came to circumcise the child — According to the appointment in the law: not before that day, because the mother was considered as unclean seven days, Leviticus 12:1, 2; and so was the child, by touching her, and therefore was not then fit to be admitted into covenant: moreover, till that time he was weak, and could not well endure the pain of circumcision. And they called him Zacharias, after the name of his father — The law did not enjoin that the child should have his name given him at circumcision; but it was customary to do it then, because at the institution of the rite, God changed the names of Abraham and Sarah, Genesis 17:5, 16. And his mother said, Not so; but he shall be called John — In this she might be influenced by revelation; or Zacharias might have explained the whole affair to her in writing. They said, There is none of thy kindred — None of the relations of thy family that is called by this 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 consider it as a token of respect to have such a child named from them. And they made signs to his father, &c. — Wishing to know his mind in the matter, for it was properly his office to name the child. From their inquiring of him by signs, we may conclude with certainty he was deaf as well as dumb. He asked for a writing-table — Pinakidion, either a tablet, or little book. The ancients frequently wrote on a thin board, smeared over with wax. And he wrote, His name is John — The name which the angel had commanded him to give the child; a name very proper for him who was to be the first preacher of the kingdom of grace, and who was to point out him from whose fulness we receive grace for grace, John 1:16. See note on verse 13. And his mouth was opened immediately — He had no sooner done writing than he recovered his speech; the angel’s prediction being then fully accomplished. Accordingly, with an audible, articulate voice, he praised God in holy raptures, to the astonishment of all present. And fear — That is, a religious awe and fear of offending God; came on all that dwelt round about them; and all these sayings (or rather things, as ta phmata here signifies, and as it frequently does elsewhere) were noised abroad, &c. — Being very extraordinary events, they were much talked of in that country, and people formed many conjectures concerning the child. And the hand of the Lord was with him — Here, by the hand of the Lord, we are not to understand the spirit of prophecy, which is frequently the meaning of the expression in the book of Ezekiel; but that he was remarkable, even from his infancy, for the qualities both of his body and mind; and was favoured in an eminent degree with the grace, protection, and blessing of God. It is of importance to observe here, that the extraordinary circumstances above mentioned, namely, “the appearing of the angel to Zacharias in the temple; Zacharias’s dumbness; Elisabeth’s pregnancy when past the age of child-bearing; and the restoration of Zacharias’s speech on the day of his son’s circumcision; were all wisely ordered by Providence to accompany the conception and birth of John, that he, who was the Messiah’s forerunner, might not seem an obscure and ordinary man, but one that was the peculiar object of the decrees and counsels of heaven. He was introduced into the world in this magnificent manner, that the attention of his countrymen being awakened, and high expectations of him raised, he might execute the duties of his ministry with greater advantage, and effectually prepare the people for receiving the Messiah, who was soon to appear in person.” — Macknight.

64. His mouth was opened immediately—As the want of faith had produced the dumbness, so the act of faith reproduced the speech. Moreover, the sign was needless now that the reality had come.

Verse 65. And fear came] Seeing what they might have thought a paralytic affection so suddenly and effectually healed. fobov-This word certainly means in several places, religious fear or reverence; and in this sense it is used Acts 9:31; Romans 3:18; 13:7; 1 Peter 1:17; 2:18; 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.

Verses 57-66. Now Elisabeth’s full time came — Exactly according to the prediction of the angel; that she should be delivered — Though this child was conceived in the womb by a miracle, he continued in the womb according to the ordinary course of nature, as did our Saviour also. Promised mercies are to be expected when the full time for them is come, and not before. And her neighbours and cousins rejoiced with her — Having heard that the Lord, in so illustrious and remarkable a manner, had magnified his mercy to her, they came together to testify their joy, and sincerely congratulated her on the happy occasion. And on the eighth day they came to circumcise the child — According to the appointment in the law: not before that day, because the mother was considered as unclean seven days, Leviticus 12:1, 2; and so was the child, by touching her, and therefore was not then fit to be admitted into covenant: moreover, till that time he was weak, and could not well endure the pain of circumcision. And they called him Zacharias, after the name of his father — The law did not enjoin that the child should have his name given him at circumcision; but it was customary to do it then, because at the institution of the rite, God changed the names of Abraham and Sarah, Genesis 17:5, 16. And his mother said, Not so; but he shall be called John — In this she might be influenced by revelation; or Zacharias might have explained the whole affair to her in writing. They said, There is none of thy kindred — None of the relations of thy family that is called by this 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 consider it as a token of respect to have such a child named from them. And they made signs to his father, &c. — Wishing to know his mind in the matter, for it was properly his office to name the child. From their inquiring of him by signs, we may conclude with certainty he was deaf as well as dumb. He asked for a writing-table — Pinakidion, either a tablet, or little book. The ancients frequently wrote on a thin board, smeared over with wax. And he wrote, His name is John — The name which the angel had commanded him to give the child; a name very proper for him who was to be the first preacher of the kingdom of grace, and who was to point out him from whose fulness we receive grace for grace, John 1:16. See note on verse 13. And his mouth was opened immediately — He had no sooner done writing than he recovered his speech; the angel’s prediction being then fully accomplished. Accordingly, with an audible, articulate voice, he praised God in holy raptures, to the astonishment of all present. And fear — That is, a religious awe and fear of offending God; came on all that dwelt round about them; and all these sayings (or rather things, as ta phmata here signifies, and as it frequently does elsewhere) were noised abroad, &c. — Being very extraordinary events, they were much talked of in that country, and people formed many conjectures concerning the child. And the hand of the Lord was with him — Here, by the hand of the Lord, we are not to understand the spirit of prophecy, which is frequently the meaning of the expression in the book of Ezekiel; but that he was remarkable, even from his infancy, for the qualities both of his body and mind; and was favoured in an eminent degree with the grace, protection, and blessing of God. It is of importance to observe here, that the extraordinary circumstances above mentioned, namely, “the appearing of the angel to Zacharias in the temple; Zacharias’s dumbness; Elisabeth’s pregnancy when past the age of child-bearing; and the restoration of Zacharias’s speech on the day of his son’s circumcision; were all wisely ordered by Providence to accompany the conception and birth of John, that he, who was the Messiah’s forerunner, might not seem an obscure and ordinary man, but one that was the peculiar object of the decrees and counsels of heaven. He was introduced into the world in this magnificent manner, that the attention of his countrymen being awakened, and high expectations of him raised, he might execute the duties of his ministry with greater advantage, and effectually prepare the people for receiving the Messiah, who was soon to appear in person.” — Macknight.

65. Fear came on all—A holy awe, inspired by the thought that the angel of God had indeed visited them, and that prophecy and miracle had revived, as in the Old Testament times. Noised abroad–The wonder began at Jerusalem, but its consequences and results took place in the Hill Country; and there, too, the wonderful boy remained, to be the object of speculation and rumour.

Verse 65. All these sayings. — Rather all these things, comprehending both what was done and said; rhma having here, as in verse 37, and other places, the sense of matter, affair, transaction.

V. 66. The hand of the Lord-The peculiar power and blessing of God.

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.

Verses 57-66. Now Elisabeth’s full time came — Exactly according to the prediction of the angel; that she should be delivered — Though this child was conceived in the womb by a miracle, he continued in the womb according to the ordinary course of nature, as did our Saviour also. Promised mercies are to be expected when the full time for them is come, and not before. And her neighbours and cousins rejoiced with her — Having heard that the Lord, in so illustrious and remarkable a manner, had magnified his mercy to her, they came together to testify their joy, and sincerely congratulated her on the happy occasion. And on the eighth day they came to circumcise the child — According to the appointment in the law: not before that day, because the mother was considered as unclean seven days, Leviticus 12:1, 2; and so was the child, by touching her, and therefore was not then fit to be admitted into covenant: moreover, till that time he was weak, and could not well endure the pain of circumcision. And they called him Zacharias, after the name of his father — The law did not enjoin that the child should have his name given him at circumcision; but it was customary to do it then, because at the institution of the rite, God changed the names of Abraham and Sarah, Genesis 17:5, 16. And his mother said, Not so; but he shall be called John — In this she might be influenced by revelation; or Zacharias might have explained the whole affair to her in writing. They said, There is none of thy kindred — None of the relations of thy family that is called by this 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 consider it as a token of respect to have such a child named from them. And they made signs to his father, &c. — Wishing to know his mind in the matter, for it was properly his office to name the child. From their inquiring of him by signs, we may conclude with certainty he was deaf as well as dumb. He asked for a writing-table — Pinakidion, either a tablet, or little book. The ancients frequently wrote on a thin board, smeared over with wax. And he wrote, His name is John — The name which the angel had commanded him to give the child; a name very proper for him who was to be the first preacher of the kingdom of grace, and who was to point out him from whose fulness we receive grace for grace, John 1:16. See note on verse 13. And his mouth was opened immediately — He had no sooner done writing than he recovered his speech; the angel’s prediction being then fully accomplished. Accordingly, with an audible, articulate voice, he praised God in holy raptures, to the astonishment of all present. And fear — That is, a religious awe and fear of offending God; came on all that dwelt round about them; and all these sayings (or rather things, as ta phmata here signifies, and as it frequently does elsewhere) were noised abroad, &c. — Being very extraordinary events, they were much talked of in that country, and people formed many conjectures concerning the child. And the hand of the Lord was with him — Here, by the hand of the Lord, we are not to understand the spirit of prophecy, which is frequently the meaning of the expression in the book of Ezekiel; but that he was remarkable, even from his infancy, for the qualities both of his body and mind; and was favoured in an eminent degree with the grace, protection, and blessing of God. It is of importance to observe here, that the extraordinary circumstances above mentioned, namely, “the appearing of the angel to Zacharias in the temple; Zacharias’s dumbness; Elisabeth’s pregnancy when past the age of child-bearing; and the restoration of Zacharias’s speech on the day of his son’s circumcision; were all wisely ordered by Providence to accompany the conception and birth of John, that he, who was the Messiah’s forerunner, might not seem an obscure and ordinary man, but one that was the peculiar object of the decrees and counsels of heaven. He was introduced into the world in this magnificent manner, that the attention of his countrymen being awakened, and high expectations of him raised, he might execute the duties of his ministry with greater advantage, and effectually prepare the people for receiving the Messiah, who was soon to appear in person.” — Macknight.

66. What manner of child—Doubtless these facts were still remembered by many when John finally came forth as a prophet, and stirred the nation with his powerful preaching. The hand of the Lord—This is Luke’s statement, not the people’s. For Josephus’s account of the baptism and fame of John, see note on Matthew 4:3.

V. 67. And Zacharias prophesied-Of things immediately to follow. But it is observable, he speaks of Christ chiefly; of John only, as it were, incidentally.

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 67. And Zacharias was filled with the Holy Ghost — Was endued with a more than ordinary measure of the Spirit of God, supernaturally enlightening his mind in the knowledge of divine things: and even of future events. 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 his abounding grace and mercy toward believers, he filled him with the Spirit of wisdom and revelation, that he might speak to his praise, and the instruction and edification of mankind of that and every future age and nation. And he prophesied — Of things immediately to follow, which proved the accomplishment of God’s promises made to Abraham, and the other patriarchs and prophets, concerning the redemption and salvation of God’s people by the Messiah. By prophesying, no more is sometimes meant in the Scriptures than celebrating the praises of God with great elevation and affection of soul, as 1 Chronicles 25:1, Where Asaph and Jeduthun are said to prophesy with the harp and cymbal, which, verse 3, is explained by their giving praise and thanks to God. But as Zacharias is said, on this occasion, to have uttered predictions concerning the kingdom and salvation of the Messiah, and the office and ministry of his own son, the ordinary sense of the word prophesy may be here very properly admitted.

67. Prophesied—All inspired utterances are called prophesying, but in the present case there was clearly inspired prediction. In the Old Testament spirit the kingdom of Christ in the future is described in general terms, but vaguely understood by the prophet himself. It is prophetic description rather than prophetic history. The traits of the description are to be found in the Christian dispensation as a future whole, not to be fully verified until the world is gathered into the Church, and the Church shall rise to the predicted ideal. The prophetic hymn consists of two parts. Part first (68-75) predicts, under Jewish images, the power and safety of Messiah’s kingdom. Part second, (76-79,) in an address to the infant John, predicts his preparatory office as herald of the Messiah’s manifestation and his glorious kingdom of human salvation on earth and in heaven.

Verse 67. And prophesied. — This does not mean merely that Zacharias poured forth an extemporary hymn of praise to God, under a special Divine afflatus, — a sense in which the verb to prophesy is sometimes taken; but, that in elevated and inspired strains of sacred verse, he not only uttered the praises of God, but spoke also of things to come, which is the proper and strictest sense of prophesying. For of the future results of the birth of his own child, and of the child of Mary, he expressly and emphatically speaks.

Verse 68. Blessed be the Lord God of Israel; for, &c.] 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, kuriov o qeov, 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] epoihse lutrwsin, he hath made a ransom-laid down the ransom price. lutrow 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 lutrwsasqai, to ransom him from the enemy, and was willing to pay lutron uper autou, 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 favoured 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 favour! 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 hwhy 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.

Verses 68-70. Blessed be the Lord God of Israel — Who is also the God of the spirits of all flesh: but Zacharias, speaking of the work of redemption calls him only the God of Israel, because to Israel the prophecies, promises, and types of redemption, had hitherto been given, and to them the first offers and proposals of it were now to be made. Israel, as a chosen people, was a type of the people of God to be called out of all nations and ages, whom God had a particular eye to in sending the Saviour. For he hath visited, &c., his people — In sending the Messiah, God made a gracious visit to his people, whom, for many ages, he had seemed to neglect, and be estranged from. He is said to have visited his people in bondage, when he delivered them, Exodus 3:16; to have visited them in famine, when he gave them bread, Ruth 1:6. He had often sent to them by his prophets, and had kept up a correspondence with them, but now he himself made them a visit, for Christ was Immanuel, God with us, God manifest in the flesh. And redeemed his people — Epoihse lutrwsin tw law autou. He hath wrought out redemption for his people, complete and illustrious redemption. 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, 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. And hath raised up a horn of salvation for us — That is, a mighty, victorious, and glorious Saviour, who saves his people with an abundant salvation. The expression is metaphorical, taken from beasts, whose strength, defence, and victory over other animals, lies chiefly in their horns, as also the beauty and glory of several of them; the property likewise of the ancients consisting chiefly in their flocks and herds. Accordingly, the word horn is used in Scripture emblematically, to denote strength or power, Lamentations 2:3, 17; Psalm 75:10; also honour and triumph, as, when the horn is exalted, Psalm 89:24. From the union of these, it signifies the power of a king or kingdom, Revelation 13:1. This is the chief import of the word in this place, the house of David being the regal family, and the word Saviour, implying deliverer, protector, and ruler; the horn of salvation in the house of David denotes the kingdom of Christ. As he spake — That is, as he promised; by his holy prophets, which have been since the world began — Ap’ aiwnov, from the beginning of ages, the promise being made to Adam, Genesis 3:15, that the seed of the woman should bruise the serpent’s head; and to Abraham and the other patriarchs, that in their seed all nations of the earth should be blessed. “It cannot,” however, as Dr. Doddridge justly observes, “certainly be inferred from hence, as some have argued, that there was from the beginning of the world a series of prophets, or that every individual prophet spoke of the Messiah, which can never be proved without doing great violence to the remaining writings of some of them.” The words of Zacharias only amount to this, that the generality of prophecies in all ages refer to this great event. See Acts 10:43.

I. 68-75. Power and safety of Messiah’s kingdom.

68. Redeemed his people—Namely, the theocracy, that is, the kingdom of God, whether the Jewish Church under the old dispensation, or the Christian Church under the new.

Verse 68. Visited and redeemed. — To visit, is either in judgment or mercy; here, in mercy of the highest order; for man was now visited, not by the ministry of angels or prophets, or the interposition of second causes, operating beneficially under the Divine agency, but visited by God himself, — God incarnate, and for the purpose of redeeming, paying the redemption PRICE to Divine justice, and ACTUALLY REDEEMING or delivering man from guilt and sin, and the power of Satan, and the reign of death.

V. 69. A horn-Signifies honour, plenty, and strength. A horn of salvation-That is, a glorious and mighty Saviour.

Verse 69. And hath raised up a horn of salvation] That is, a mighty and glorious Saviour: a quotation from Psalm 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 ˆrq keren, horn, by twklm malcuth, or atwklm malcutha, 1 Samuel 2:10; Jeremiah 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: 1 Samuel 2:10; Psalm 112:9; 148:4; Lamentations 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, powerfuly prevalent, glorious, and abundant SALVATION or REFUGE to mankind.

In the house of his servant David] Or, in the family: so the word oikov, house, is often used in the Sacred Writings. In Luke 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.

Verses 68-70. Blessed be the Lord God of Israel — Who is also the God of the spirits of all flesh: but Zacharias, speaking of the work of redemption calls him only the God of Israel, because to Israel the prophecies, promises, and types of redemption, had hitherto been given, and to them the first offers and proposals of it were now to be made. Israel, as a chosen people, was a type of the people of God to be called out of all nations and ages, whom God had a particular eye to in sending the Saviour. For he hath visited, &c., his people — In sending the Messiah, God made a gracious visit to his people, whom, for many ages, he had seemed to neglect, and be estranged from. He is said to have visited his people in bondage, when he delivered them, Exodus 3:16; to have visited them in famine, when he gave them bread, Ruth 1:6. He had often sent to them by his prophets, and had kept up a correspondence with them, but now he himself made them a visit, for Christ was Immanuel, God with us, God manifest in the flesh. And redeemed his people — Epoihse lutrwsin tw law autou. He hath wrought out redemption for his people, complete and illustrious redemption. 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, 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. And hath raised up a horn of salvation for us — That is, a mighty, victorious, and glorious Saviour, who saves his people with an abundant salvation. The expression is metaphorical, taken from beasts, whose strength, defence, and victory over other animals, lies chiefly in their horns, as also the beauty and glory of several of them; the property likewise of the ancients consisting chiefly in their flocks and herds. Accordingly, the word horn is used in Scripture emblematically, to denote strength or power, Lamentations 2:3, 17; Psalm 75:10; also honour and triumph, as, when the horn is exalted, Psalm 89:24. From the union of these, it signifies the power of a king or kingdom, Revelation 13:1. This is the chief import of the word in this place, the house of David being the regal family, and the word Saviour, implying deliverer, protector, and ruler; the horn of salvation in the house of David denotes the kingdom of Christ. As he spake — That is, as he promised; by his holy prophets, which have been since the world began — Ap’ aiwnov, from the beginning of ages, the promise being made to Adam, Genesis 3:15, that the seed of the woman should bruise the serpent’s head; and to Abraham and the other patriarchs, that in their seed all nations of the earth should be blessed. “It cannot,” however, as Dr. Doddridge justly observes, “certainly be inferred from hence, as some have argued, that there was from the beginning of the world a series of prophets, or that every individual prophet spoke of the Messiah, which can never be proved without doing great violence to the remaining writings of some of them.” The words of Zacharias only amount to this, that the generality of prophecies in all ages refer to this great event. See Acts 10:43.

Ver. 69. A horn of salvation, against which no foe, no power can stand. His horn can defend the flock. Job 16:15. Psalm 112:9. David’s horn was now in the dust, but in Christ it rose to the throne.

69. Raised up a horn of salvation—This image of his Church is taken from nature, after the simplicity of primitive times. A horn is the strength, power, and beauty of the animal that wears it; and so it became an image of power, both in the ancient classic writers and in the Old Testament. So Psalm 132:17: “I will make the horn of David to bud.” From signifying power as a quality, the word is made to signify a power, kingdom, or king. Revelation 17:12: “The ten horns thou sawest are ten kings.” Jeremiah 48:25: “The horn of Moab is cut off.” So here it is applied to the Messiah about to be born. House—Family lineage, as we say, The house of Bourbon, or of Brunswick.

Verse 69. A horn of salvation in the house of David. — This allusion to the house of David shows that he is not speaking of his own son, who was of the house of Levi, but of the Son of Mary, though yet unborn. The horn of salvation has had various interpretations; as, a mighty salvation, the abundance of salvation, a royal Saviour, &c. The horn is the well known emblem of potentates, heads, and founders of new powers and empires, and is used in this sense in the prophetic writings, especially in those of Daniel. The sense therefore is, “And hath raised up for us a Saviour Sovereign:” a new power springs from the decayed and fallen house of David, and a mighty potentate appears, whose office is to save, not to destroy; who puts down by his might all our spiritual enemies, and becomes our almighty friend, refuge, and benefactor.

V. 70. His prophets, who have been since the world began-For there were prophets from the very beginning.

Verses 68-70. Blessed be the Lord God of Israel — Who is also the God of the spirits of all flesh: but Zacharias, speaking of the work of redemption calls him only the God of Israel, because to Israel the prophecies, promises, and types of redemption, had hitherto been given, and to them the first offers and proposals of it were now to be made. Israel, as a chosen people, was a type of the people of God to be called out of all nations and ages, whom God had a particular eye to in sending the Saviour. For he hath visited, &c., his people — In sending the Messiah, God made a gracious visit to his people, whom, for many ages, he had seemed to neglect, and be estranged from. He is said to have visited his people in bondage, when he delivered them, Exodus 3:16; to have visited them in famine, when he gave them bread, Ruth 1:6. He had often sent to them by his prophets, and had kept up a correspondence with them, but now he himself made them a visit, for Christ was Immanuel, God with us, God manifest in the flesh. And redeemed his people — Epoihse lutrwsin tw law autou. He hath wrought out redemption for his people, complete and illustrious redemption. 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, 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. And hath raised up a horn of salvation for us — That is, a mighty, victorious, and glorious Saviour, who saves his people with an abundant salvation. The expression is metaphorical, taken from beasts, whose strength, defence, and victory over other animals, lies chiefly in their horns, as also the beauty and glory of several of them; the property likewise of the ancients consisting chiefly in their flocks and herds. Accordingly, the word horn is used in Scripture emblematically, to denote strength or power, Lamentations 2:3, 17; Psalm 75:10; also honour and triumph, as, when the horn is exalted, Psalm 89:24. From the union of these, it signifies the power of a king or kingdom, Revelation 13:1. This is the chief import of the word in this place, the house of David being the regal family, and the word Saviour, implying deliverer, protector, and ruler; the horn of salvation in the house of David denotes the kingdom of Christ. As he spake — That is, as he promised; by his holy prophets, which have been since the world began — Ap’ aiwnov, from the beginning of ages, the promise being made to Adam, Genesis 3:15, that the seed of the woman should bruise the serpent’s head; and to Abraham and the other patriarchs, that in their seed all nations of the earth should be blessed. “It cannot,” however, as Dr. Doddridge justly observes, “certainly be inferred from hence, as some have argued, that there was from the beginning of the world a series of prophets, or that every individual prophet spoke of the Messiah, which can never be proved without doing great violence to the remaining writings of some of them.” The words of Zacharias only amount to this, that the generality of prophecies in all ages refer to this great event. See Acts 10:43.

70. By the mouth of his holy prophets—The Messiah is the theme of prophecy and the antitype of the types since the world began. Even in the garden of Eden the first prediction of the Saviour was given. Genesis 3:15. But Peter, in Acts 3:21, uses similar words: All his holy prophets since the world began; by which he plainly means Moses and the prophets following. The words world began are a very loose translation. The original is ap’ aiwnov, which means not from the creation, but from an ancient age, from of old. The same phrase is used by the Septuagint in Genesis 6:4, and Psalm 25:6.

Verse 70. Which have been since the world began. — Literally, from the age. The Jews divided time into the age from the creation to Messiah, and the age from the Messiah to the consummation of all things. The meaning is, that this great event had been the subject of prophecy from the earliest times, by a succession of holy prophets. To Christ indeed give all the prophets witness; Adam as the depositary and teacher of the first prophetic promises; Noah, as transmitting this important branch of knowledge; Abraham, Moses, and then the long succession of Hebrew prophets to Malachi. It is a common saying of the Jews that all the prophets prophesied not but of the days of Messiah.

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.

Verses 71-75. That we should be saved from our enemies — Spiritual as well as temporal, invisible as well as visible; and from the hand of all that hate us — From Satan and his angels, and all adverse power, and especially from our sins. This certainly was the mind of the Spirit that now inspired Zacharias, as appears by the whole tenor of Scripture; but whether he fully understood his own words is impossible for us to say. It is certain the older prophets, in some cases, did not fully understand the prophecies which they themselves uttered. See 1 Peter 1:10, 11. To perform the mercy — Thus he speaks because our redemption and salvation have their origin in the divine mercy, that is, in his compassion for us in our fallen state, and in his free, gratuitous grace, and goodness toward us. The original expression, poihsai eleov meta ton paterwn hmon, literally signifies, to exercise, or show, mercy toward or with, our fathers. Dr. Campbell translates the verse, In kindness to our forefathers, and remembrance of his holy covenant; the tenor of which covenant was, that Abraham’s spiritual seed, being delivered from their enemies by the Messiah, should, under his government, worship and serve God acceptably through all generations. The oath which he sware to our father Abraham — By which oath he confirmed the fore-mentioned covenant, that, as the apostle observes, by two immutable things, God’s promise given in the covenant, and oath, in either of which, much more in both, it was impossible for God to lie, all that should truly embrace the covenant, by complying with the conditions of it, in repentance, faith, and new obedience, might have strong consolation in life, in death, and for ever. That he would grant unto us — For the salvation here mentioned is his free, undeserved gift; that being delivered out of the hand of our enemies — Especially our spiritual enemies, the devil, the world, and the flesh, the guilt, and power, and consequences of our sins, (the Messiah being therefore called Jesus, because he saves his people from their sins, Matthew 1:21,) we might serve him — Might worship and glorify him, in and with our body and spirit, which are his; without fear — Not without a reverential fear of God, or filial fear of offending him; a watchful fear of our enemies, or a jealous fear of ourselves, lest a promise being left us of entering into his rest, we should come short of it, in which senses, blessed is the man that feareth always; but without any slavish fear of God, or that spirit of bondage from which the spirit of adoption is given to deliver true believers, Romans 8:15; Galatians 4:5-7; 2 Timothy 1:7; and without any tormenting fear of death, or of any suffering antecedent to death, which we may be called to pass through; to deliver us from which fear Christ assumed our flesh and blood, Hebrews 2:14, 15. In holiness — Toward God, in devotedness to his glory, conformity to his image, subjection to his authority, and obedience to his will; and righteousness — Toward our fellow-creatures, that is, in the continual exercise of truth, justice, mercy, and charity; before him — Conscious we are in his presence, and under the continual notice of his eye, setting him always before us, and aiming to please him in every temper, word, and work, in all our desires and designs, our cares, labours, and pursuits. Here, then, we have the substance of God’s great promise, that, if we embrace and live up to our privileges, as true believers in Christ, we shall be always holy, always useful, always happy; that, being delivered from Satan and sin, from every uneasy, from every unhappy and unholy disposition and affection, we shall joyfully love and serve God in our whole spirit and conduct, and that not only on sabbath days, or times of peculiar solemnity and devotion, but all the days of our life, and every hour of every day; whatsoever we do in word or deed, and doing all in the name of the Lord Jesus, and giving thanks to God, even the Father, through him. This is the great gospel salvation prepared before the face of, and free for, all people, Luke 2:30, 31.

71. That we—The true Church of God, consisting of all faithful believers, whether of the old or new dispensation. Zacharias, as an individual, doubtless understood the words in a Jewish sense of the Jewish theocracy, or State Church alone. But the Holy Spirit knew its future application. Should be saved from our enemies—Collectively, the Church shall be preserved in the midst of its wrathful foes, and finally obtain complete victory and triumphant security. Individually, the Christian shall have a divine protection amid both temporal and spiritual dangers, and in the triumphant age of the Church even temporal triumph. The phrase that we should be saved depends upon the phrase (verse 70) as he spake. What God spoke by his holy prophets was that we should be saved, etc., by the power of the Messiah.

Verse 71. Saved from our enemies, and from the hand of all that hate us. — Figures taken from the deliverance of a nation from subjection to foreign conquerors; but that they are to be understood as figures, and in a spiritual sense, appears from verse 74, where this deliverance from the hand of our enemies is connected with our serving him without fear, without dread of any spiritual dangers, in holiness and righteousness before him, that is, in his sight, therefore in true and real holiness and righteousness, all the days of our life. Holiness is sometimes understood to mean the observances rendered to God; and righteousness, duties to men; but holiness rather expresses the renewed state and habit of the soul, and righteousness all those external fruits which spring from it, whether of piety, justice, or mercy.

Verse 72. His holy covenant] See Clarke’s note on “Luke 1:54”.

Verses 71-75. That we should be saved from our enemies — Spiritual as well as temporal, invisible as well as visible; and from the hand of all that hate us — From Satan and his angels, and all adverse power, and especially from our sins. This certainly was the mind of the Spirit that now inspired Zacharias, as appears by the whole tenor of Scripture; but whether he fully understood his own words is impossible for us to say. It is certain the older prophets, in some cases, did not fully understand the prophecies which they themselves uttered. See 1 Peter 1:10, 11. To perform the mercy — Thus he speaks because our redemption and salvation have their origin in the divine mercy, that is, in his compassion for us in our fallen state, and in his free, gratuitous grace, and goodness toward us. The original expression, poihsai eleov meta ton paterwn hmon, literally signifies, to exercise, or show, mercy toward or with, our fathers. Dr. Campbell translates the verse, In kindness to our forefathers, and remembrance of his holy covenant; the tenor of which covenant was, that Abraham’s spiritual seed, being delivered from their enemies by the Messiah, should, under his government, worship and serve God acceptably through all generations. The oath which he sware to our father Abraham — By which oath he confirmed the fore-mentioned covenant, that, as the apostle observes, by two immutable things, God’s promise given in the covenant, and oath, in either of which, much more in both, it was impossible for God to lie, all that should truly embrace the covenant, by complying with the conditions of it, in repentance, faith, and new obedience, might have strong consolation in life, in death, and for ever. That he would grant unto us — For the salvation here mentioned is his free, undeserved gift; that being delivered out of the hand of our enemies — Especially our spiritual enemies, the devil, the world, and the flesh, the guilt, and power, and consequences of our sins, (the Messiah being therefore called Jesus, because he saves his people from their sins, Matthew 1:21,) we might serve him — Might worship and glorify him, in and with our body and spirit, which are his; without fear — Not without a reverential fear of God, or filial fear of offending him; a watchful fear of our enemies, or a jealous fear of ourselves, lest a promise being left us of entering into his rest, we should come short of it, in which senses, blessed is the man that feareth always; but without any slavish fear of God, or that spirit of bondage from which the spirit of adoption is given to deliver true believers, Romans 8:15; Galatians 4:5-7; 2 Timothy 1:7; and without any tormenting fear of death, or of any suffering antecedent to death, which we may be called to pass through; to deliver us from which fear Christ assumed our flesh and blood, Hebrews 2:14, 15. In holiness — Toward God, in devotedness to his glory, conformity to his image, subjection to his authority, and obedience to his will; and righteousness — Toward our fellow-creatures, that is, in the continual exercise of truth, justice, mercy, and charity; before him — Conscious we are in his presence, and under the continual notice of his eye, setting him always before us, and aiming to please him in every temper, word, and work, in all our desires and designs, our cares, labours, and pursuits. Here, then, we have the substance of God’s great promise, that, if we embrace and live up to our privileges, as true believers in Christ, we shall be always holy, always useful, always happy; that, being delivered from Satan and sin, from every uneasy, from every unhappy and unholy disposition and affection, we shall joyfully love and serve God in our whole spirit and conduct, and that not only on sabbath days, or times of peculiar solemnity and devotion, but all the days of our life, and every hour of every day; whatsoever we do in word or deed, and doing all in the name of the Lord Jesus, and giving thanks to God, even the Father, through him. This is the great gospel salvation prepared before the face of, and free for, all people, Luke 2:30, 31.

Ver. 72, 73. To perform the mercy promised — the oath which he sware to Abraham. Zacharias makes here a proper distinction between the promise of the Messiah to Abraham, Genesis 12:3, and the oath which he sware after Abraham had obtained an enlargement of the promise by the oblation of Isaac. These were “the two immutable things, in which it was impossible for God to lie.” Thus Zacharias read the scriptures with enlightened regards, and built the hopes of the church on the word of God, the sure mercies of David.

72. To perform the mercy—This phrase depends upon hath raised up a horn, verse 69. God hath raised up a Messiah in order to bring about these results. The oath is in apposition with covenant, and is the object of remember.

Verses 71-75. That we should be saved from our enemies — Spiritual as well as temporal, invisible as well as visible; and from the hand of all that hate us — From Satan and his angels, and all adverse power, and especially from our sins. This certainly was the mind of the Spirit that now inspired Zacharias, as appears by the whole tenor of Scripture; but whether he fully understood his own words is impossible for us to say. It is certain the older prophets, in some cases, did not fully understand the prophecies which they themselves uttered. See 1 Peter 1:10, 11. To perform the mercy — Thus he speaks because our redemption and salvation have their origin in the divine mercy, that is, in his compassion for us in our fallen state, and in his free, gratuitous grace, and goodness toward us. The original expression, poihsai eleov meta ton paterwn hmon, literally signifies, to exercise, or show, mercy toward or with, our fathers. Dr. Campbell translates the verse, In kindness to our forefathers, and remembrance of his holy covenant; the tenor of which covenant was, that Abraham’s spiritual seed, being delivered from their enemies by the Messiah, should, under his government, worship and serve God acceptably through all generations. The oath which he sware to our father Abraham — By which oath he confirmed the fore-mentioned covenant, that, as the apostle observes, by two immutable things, God’s promise given in the covenant, and oath, in either of which, much more in both, it was impossible for God to lie, all that should truly embrace the covenant, by complying with the conditions of it, in repentance, faith, and new obedience, might have strong consolation in life, in death, and for ever. That he would grant unto us — For the salvation here mentioned is his free, undeserved gift; that being delivered out of the hand of our enemies — Especially our spiritual enemies, the devil, the world, and the flesh, the guilt, and power, and consequences of our sins, (the Messiah being therefore called Jesus, because he saves his people from their sins, Matthew 1:21,) we might serve him — Might worship and glorify him, in and with our body and spirit, which are his; without fear — Not without a reverential fear of God, or filial fear of offending him; a watchful fear of our enemies, or a jealous fear of ourselves, lest a promise being left us of entering into his rest, we should come short of it, in which senses, blessed is the man that feareth always; but without any slavish fear of God, or that spirit of bondage from which the spirit of adoption is given to deliver true believers, Romans 8:15; Galatians 4:5-7; 2 Timothy 1:7; and without any tormenting fear of death, or of any suffering antecedent to death, which we may be called to pass through; to deliver us from which fear Christ assumed our flesh and blood, Hebrews 2:14, 15. In holiness — Toward God, in devotedness to his glory, conformity to his image, subjection to his authority, and obedience to his will; and righteousness — Toward our fellow-creatures, that is, in the continual exercise of truth, justice, mercy, and charity; before him — Conscious we are in his presence, and under the continual notice of his eye, setting him always before us, and aiming to please him in every temper, word, and work, in all our desires and designs, our cares, labours, and pursuits. Here, then, we have the substance of God’s great promise, that, if we embrace and live up to our privileges, as true believers in Christ, we shall be always holy, always useful, always happy; that, being delivered from Satan and sin, from every uneasy, from every unhappy and unholy disposition and affection, we shall joyfully love and serve God in our whole spirit and conduct, and that not only on sabbath days, or times of peculiar solemnity and devotion, but all the days of our life, and every hour of every day; whatsoever we do in word or deed, and doing all in the name of the Lord Jesus, and giving thanks to God, even the Father, through him. This is the great gospel salvation prepared before the face of, and free for, all people, Luke 2:30, 31.

Ver. 72, 73. To perform the mercy promised — the oath which he sware to Abraham. Zacharias makes here a proper distinction between the promise of the Messiah to Abraham, Genesis 12:3, and the oath which he sware after Abraham had obtained an enlargement of the promise by the oblation of Isaac. These were “the two immutable things, in which it was impossible for God to lie.” Thus Zacharias read the scriptures with enlightened regards, and built the hopes of the church on the word of God, the sure mercies of David.

I. 68-75. Power and safety of Messiah’s kingdom.

68. Redeemed his people—Namely, the theocracy, that is, the kingdom of God, whether the Jewish Church under the old dispensation, or the Christian Church under the new.

Verse 73. The oath which he sware to our father Abraham. — The oath referred to is that in Genesis 22:16, &c., which terminates in the assurance that in the seed of Abraham, that is, the Messiah, “all the nations of the earth should be blessed;” which blessedness Zacharias, under the prophetic Spirit, interprets in the next verses to consist in being delivered out of the hands of our spiritual enemies, and serving God without dread, in holiness and righteousness all the days of our life. In this only the true felicity of man consists; and it is by being raised into this high and glorious state of moral deliverance from guilty dread, and the power of Satan and sin, so as to serve or worship God with filial confidence, and to experience an entire sanctification of our nature, that we are “blessed” in the seed of Abraham. “God sends his Son Jesus to BLESS US, by turning us away from our INIQUITIES.” Till then, man knows no true felicity, and never can know it in time or eternity. See note on verse 71.

V. 74. To serve him without fear-Without any slavish fear. Here is the substance of the great promise. That we shall be always holy, always happy: that being delivered from Satan and sin, from every uneasy and unholy temper, we shall joyfully love and serve God, in every thought, word, and work.

Verses 74. - 75. Being delivered, &c.] 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, latreuein, 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! thv zwhv, 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.

Verses 71-75. That we should be saved from our enemies — Spiritual as well as temporal, invisible as well as visible; and from the hand of all that hate us — From Satan and his angels, and all adverse power, and especially from our sins. This certainly was the mind of the Spirit that now inspired Zacharias, as appears by the whole tenor of Scripture; but whether he fully understood his own words is impossible for us to say. It is certain the older prophets, in some cases, did not fully understand the prophecies which they themselves uttered. See 1 Peter 1:10, 11. To perform the mercy — Thus he speaks because our redemption and salvation have their origin in the divine mercy, that is, in his compassion for us in our fallen state, and in his free, gratuitous grace, and goodness toward us. The original expression, poihsai eleov meta ton paterwn hmon, literally signifies, to exercise, or show, mercy toward or with, our fathers. Dr. Campbell translates the verse, In kindness to our forefathers, and remembrance of his holy covenant; the tenor of which covenant was, that Abraham’s spiritual seed, being delivered from their enemies by the Messiah, should, under his government, worship and serve God acceptably through all generations. The oath which he sware to our father Abraham — By which oath he confirmed the fore-mentioned covenant, that, as the apostle observes, by two immutable things, God’s promise given in the covenant, and oath, in either of which, much more in both, it was impossible for God to lie, all that should truly embrace the covenant, by complying with the conditions of it, in repentance, faith, and new obedience, might have strong consolation in life, in death, and for ever. That he would grant unto us — For the salvation here mentioned is his free, undeserved gift; that being delivered out of the hand of our enemies — Especially our spiritual enemies, the devil, the world, and the flesh, the guilt, and power, and consequences of our sins, (the Messiah being therefore called Jesus, because he saves his people from their sins, Matthew 1:21,) we might serve him — Might worship and glorify him, in and with our body and spirit, which are his; without fear — Not without a reverential fear of God, or filial fear of offending him; a watchful fear of our enemies, or a jealous fear of ourselves, lest a promise being left us of entering into his rest, we should come short of it, in which senses, blessed is the man that feareth always; but without any slavish fear of God, or that spirit of bondage from which the spirit of adoption is given to deliver true believers, Romans 8:15; Galatians 4:5-7; 2 Timothy 1:7; and without any tormenting fear of death, or of any suffering antecedent to death, which we may be called to pass through; to deliver us from which fear Christ assumed our flesh and blood, Hebrews 2:14, 15. In holiness — Toward God, in devotedness to his glory, conformity to his image, subjection to his authority, and obedience to his will; and righteousness — Toward our fellow-creatures, that is, in the continual exercise of truth, justice, mercy, and charity; before him — Conscious we are in his presence, and under the continual notice of his eye, setting him always before us, and aiming to please him in every temper, word, and work, in all our desires and designs, our cares, labours, and pursuits. Here, then, we have the substance of God’s great promise, that, if we embrace and live up to our privileges, as true believers in Christ, we shall be always holy, always useful, always happy; that, being delivered from Satan and sin, from every uneasy, from every unhappy and unholy disposition and affection, we shall joyfully love and serve God in our whole spirit and conduct, and that not only on sabbath days, or times of peculiar solemnity and devotion, but all the days of our life, and every hour of every day; whatsoever we do in word or deed, and doing all in the name of the Lord Jesus, and giving thanks to God, even the Father, through him. This is the great gospel salvation prepared before the face of, and free for, all people, Luke 2:30, 31.

Ver. 74, 75. That we, being delivered out of the hands of our enemies. God had promised to deliver Israel out of Egypt, Exodus 3:12; and he will in like manner deliver his people from sin and Satan, as Paul explains it in Romans 6:18; that being made free from sin, we might serve God in holiness and righteousness all our days. The first of these words, “holiness,” comprehends all the piety we owe to God; the second, “righteousness,” includes all the moral obligations of life, in duties and good offices towards our neighbours.

I. 68-75. Power and safety of Messiah’s kingdom.

68. Redeemed his people—Namely, the theocracy, that is, the kingdom of God, whether the Jewish Church under the old dispensation, or the Christian Church under the new.

Verses 74. - 75. Being delivered, &c.] 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, latreuein, 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! thv zwhv, 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.

Verses 71-75. That we should be saved from our enemies — Spiritual as well as temporal, invisible as well as visible; and from the hand of all that hate us — From Satan and his angels, and all adverse power, and especially from our sins. This certainly was the mind of the Spirit that now inspired Zacharias, as appears by the whole tenor of Scripture; but whether he fully understood his own words is impossible for us to say. It is certain the older prophets, in some cases, did not fully understand the prophecies which they themselves uttered. See 1 Peter 1:10, 11. To perform the mercy — Thus he speaks because our redemption and salvation have their origin in the divine mercy, that is, in his compassion for us in our fallen state, and in his free, gratuitous grace, and goodness toward us. The original expression, poihsai eleov meta ton paterwn hmon, literally signifies, to exercise, or show, mercy toward or with, our fathers. Dr. Campbell translates the verse, In kindness to our forefathers, and remembrance of his holy covenant; the tenor of which covenant was, that Abraham’s spiritual seed, being delivered from their enemies by the Messiah, should, under his government, worship and serve God acceptably through all generations. The oath which he sware to our father Abraham — By which oath he confirmed the fore-mentioned covenant, that, as the apostle observes, by two immutable things, God’s promise given in the covenant, and oath, in either of which, much more in both, it was impossible for God to lie, all that should truly embrace the covenant, by complying with the conditions of it, in repentance, faith, and new obedience, might have strong consolation in life, in death, and for ever. That he would grant unto us — For the salvation here mentioned is his free, undeserved gift; that being delivered out of the hand of our enemies — Especially our spiritual enemies, the devil, the world, and the flesh, the guilt, and power, and consequences of our sins, (the Messiah being therefore called Jesus, because he saves his people from their sins, Matthew 1:21,) we might serve him — Might worship and glorify him, in and with our body and spirit, which are his; without fear — Not without a reverential fear of God, or filial fear of offending him; a watchful fear of our enemies, or a jealous fear of ourselves, lest a promise being left us of entering into his rest, we should come short of it, in which senses, blessed is the man that feareth always; but without any slavish fear of God, or that spirit of bondage from which the spirit of adoption is given to deliver true believers, Romans 8:15; Galatians 4:5-7; 2 Timothy 1:7; and without any tormenting fear of death, or of any suffering antecedent to death, which we may be called to pass through; to deliver us from which fear Christ assumed our flesh and blood, Hebrews 2:14, 15. In holiness — Toward God, in devotedness to his glory, conformity to his image, subjection to his authority, and obedience to his will; and righteousness — Toward our fellow-creatures, that is, in the continual exercise of truth, justice, mercy, and charity; before him — Conscious we are in his presence, and under the continual notice of his eye, setting him always before us, and aiming to please him in every temper, word, and work, in all our desires and designs, our cares, labours, and pursuits. Here, then, we have the substance of God’s great promise, that, if we embrace and live up to our privileges, as true believers in Christ, we shall be always holy, always useful, always happy; that, being delivered from Satan and sin, from every uneasy, from every unhappy and unholy disposition and affection, we shall joyfully love and serve God in our whole spirit and conduct, and that not only on sabbath days, or times of peculiar solemnity and devotion, but all the days of our life, and every hour of every day; whatsoever we do in word or deed, and doing all in the name of the Lord Jesus, and giving thanks to God, even the Father, through him. This is the great gospel salvation prepared before the face of, and free for, all people, Luke 2:30, 31.

Ver. 74, 75. That we, being delivered out of the hands of our enemies. God had promised to deliver Israel out of Egypt, Exodus 3:12; and he will in like manner deliver his people from sin and Satan, as Paul explains it in Romans 6:18; that being made free from sin, we might serve God in holiness and righteousness all our days. The first of these words, “holiness,” comprehends all the piety we owe to God; the second, “righteousness,” includes all the moral obligations of life, in duties and good offices towards our neighbours.

75. In holiness—Towards God. And righteousness—Towards man.

V. 76. And thou, child-He now speaks to John; yet not as a parent, but as a prophet.

Verse 76. And thou, child, &c.] 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, 1 Corinthians 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 Luke 3:5-14. His very name, Jehochanan, the grace or mercy of Jehovah, (see Luke 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 honour 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 honoured 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 gnwsiv swthriav, 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, Luke 1:77, 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 marvellous thing, indeed, should they labour 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 labour.

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, (Luke 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 Matthew 4:16.

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, &c. “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.

Verses 76-78. And thou child — He now speaks to John his son, yet not as a parent, but as a prophet; shalt be called the Prophet of the Highest — Thou shalt be the messenger of God Most High. Our Lord declares that John was more than a prophet: that is, he was a great preacher of righteousness, who called aloud to the people to repent, that they might be forgiven; and he foretold that the kingdom of heaven was at hand. For thou shalt go before the face of the Lord to prepare his way — Thou shalt go before the Lord Christ, to point him out as the Messiah to his people, and to dispose and prepare them to receive him as such by repentance toward God, productive of fruit worthy of repentance, and by faith in him and subjection to him as a divinely-commissioned teacher, a mighty Saviour, and righteous governor. See note on Matthew 3:3. To give knowledge of salvation to his people — To preach to God’s people the glad tidings of salvation, present and eternal, as attainable; to show them the way of attaining it, namely, by repentance and faith in the Messiah, and to give all such as should comply with these terms the knowledge of their having attained it, at least in part, by assuring them of the remission of their sins, that blessing being a branch of present, and a pledge and earnest of future salvation. Through the tender mercy of our God — Splagcna eleouv, the bowels of mercy, a strong Hebraism, implying God’s tender compassions for mankind, immersed as they are in sins and miseries. “These two words are often used in Scripture both jointly and separately. They signify pity, because that passion in us is commonly attended with a motion of the bowels, especially when the object of it is one we have an interest in. See Isaiah 63:15; Philippians 2:1; Colossians 3:12; where bowels of mercy signify the most tender mercy. The word splagcna, bowels, used by itself signifies any strong affection whatever, Philem. 7.” John the Baptist gave people to understand, that though their case was deplorable, by reason of sin, it was not desperate, because pardon might be obtained through the tender and unspeakable mercy of God. Whereby the day-spring — The dawning day of morning light; that is, the gospel dispensation, as superior to the patriarchal or Mosaic, with their types and shadows, as the light of the rising sun is superior to that of the moon and stars. This gospel-day dawned in the ministry of John the Baptist; and it increased more and more during the personal ministry of Christ, and it shone out with meridian splendour on the day of pentecost, and thenceforward, when, in consequence of the death, resurrection, and ascension of Christ, the Holy Spirit, in his various gifts and graces, ordinary and extraordinary, was poured out on the Christian Church. It is true the word anatolh, here rendered day-spring, may signify, as some render it, the rising sun: for Zacharias is here alluding to the passages in the prophetic writings which describe the Messiah by the metaphors of the light and sun, particularly Malachi 4:2; where he is called the Sun of righteousness, both on account of the light of his doctrine, and the joy produced by his appearing. See the note there, and on Isaiah 60:1, 2,

19. “Indeed no figure was ever more happily imagined, or more naturally applied, than this which represents the promised seed under the notion of the sun. For most aptly may Jesus be likened to the rising sun; his doctrine being to the souls of men what light is to their bodies. It is altogether necessary for directing our steps in the paths of truth and righteousness; it is exceedingly sweet to the spiritual taste, by discovering the most important and delightful truths; nay, like the light, it throws a beauty and pleasantness upon every thing in this lower world, which, without the assurance of God’s reconcileableness, would be but a dark and dreary scene to sinners, however noble and beautiful in itself.” — Macknight.

Ver. 76. And thou, child, my infant son, shalt be called the prophet of the Highest; for thou shalt go before the Lord to prepare his way. What an apostrophe of a father to a son, born to eclipse the glory of his sire. A son, to prepare the way of the Messiah. To give knowledge and assurance of salvation by the remission of sins, agreeing with the words in Mark 1:4, that John preached the baptism of repentance for the remission of sins. By assurance that the ransom is paid, by a removal of the wrath which the law excites in the conscience, by a sentiment of the love of God shed abroad in the heart, by all the joys of remission, and the fruits of faith which follow. What other gospel but this could relieve the labouring conscience of its load, and produce renovation of heart and life.

II. 76-79. The prediction addressed to his son, the infant Baptist, in regard to his office.

Verse 76. Prophet of the Highest. — The Highest or Most High, here, is Christ himself; for he is the same being as “THE LORD” mentioned in the next clause, Whose ways he was to prepare. See note on Matthew 11:10. John was Christ’s prophet, not only as sent by him the MASTER, for so John acknowledged him to be; but as he predicted his immediate manifestation, discoursed on his glorious character and the ends of his advent, and pointed him out as the only object of trust to guilty men. That our Lord is here called THE HIGHEST throws light upon verse 35, upon which see the note; and the terms of this passage are in unequivocal proof of the Messiah’s Divinity. “And thou, child, shalt be called the prophet of THE HIGHEST; for thou shalt go before the face of the LORD to prepare HIS ways, to give knowledge of salvation to HIS people, &c. Thus HE whose ways were prepared by John, and who beyond all objection was JESUS, is called THE HIGHEST, THE LORD, and the Jews are styled HIS PEOPLE.

V. 77. To give knowledge of salvation by the remission of sins-The knowledge of the remission of our sins being the grand instrument of present and eternal salvation, Hebrews 8:11, 12. But the immediate sense of the words seems to be, to preach to them the Gospel doctrine of salvation by the remission of their sins.

Verses 76-78. And thou child — He now speaks to John his son, yet not as a parent, but as a prophet; shalt be called the Prophet of the Highest — Thou shalt be the messenger of God Most High. Our Lord declares that John was more than a prophet: that is, he was a great preacher of righteousness, who called aloud to the people to repent, that they might be forgiven; and he foretold that the kingdom of heaven was at hand. For thou shalt go before the face of the Lord to prepare his way — Thou shalt go before the Lord Christ, to point him out as the Messiah to his people, and to dispose and prepare them to receive him as such by repentance toward God, productive of fruit worthy of repentance, and by faith in him and subjection to him as a divinely-commissioned teacher, a mighty Saviour, and righteous governor. See note on Matthew 3:3. To give knowledge of salvation to his people — To preach to God’s people the glad tidings of salvation, present and eternal, as attainable; to show them the way of attaining it, namely, by repentance and faith in the Messiah, and to give all such as should comply with these terms the knowledge of their having attained it, at least in part, by assuring them of the remission of their sins, that blessing being a branch of present, and a pledge and earnest of future salvation. Through the tender mercy of our God — Splagcna eleouv, the bowels of mercy, a strong Hebraism, implying God’s tender compassions for mankind, immersed as they are in sins and miseries. “These two words are often used in Scripture both jointly and separately. They signify pity, because that passion in us is commonly attended with a motion of the bowels, especially when the object of it is one we have an interest in. See Isaiah 63:15; Philippians 2:1; Colossians 3:12; where bowels of mercy signify the most tender mercy. The word splagcna, bowels, used by itself signifies any strong affection whatever, Philem. 7.” John the Baptist gave people to understand, that though their case was deplorable, by reason of sin, it was not desperate, because pardon might be obtained through the tender and unspeakable mercy of God. Whereby the day-spring — The dawning day of morning light; that is, the gospel dispensation, as superior to the patriarchal or Mosaic, with their types and shadows, as the light of the rising sun is superior to that of the moon and stars. This gospel-day dawned in the ministry of John the Baptist; and it increased more and more during the personal ministry of Christ, and it shone out with meridian splendour on the day of pentecost, and thenceforward, when, in consequence of the death, resurrection, and ascension of Christ, the Holy Spirit, in his various gifts and graces, ordinary and extraordinary, was poured out on the Christian Church. It is true the word anatolh, here rendered day-spring, may signify, as some render it, the rising sun: for Zacharias is here alluding to the passages in the prophetic writings which describe the Messiah by the metaphors of the light and sun, particularly Malachi 4:2; where he is called the Sun of righteousness, both on account of the light of his doctrine, and the joy produced by his appearing. See the note there, and on Isaiah 60:1, 2,

19. “Indeed no figure was ever more happily imagined, or more naturally applied, than this which represents the promised seed under the notion of the sun. For most aptly may Jesus be likened to the rising sun; his doctrine being to the souls of men what light is to their bodies. It is altogether necessary for directing our steps in the paths of truth and righteousness; it is exceedingly sweet to the spiritual taste, by discovering the most important and delightful truths; nay, like the light, it throws a beauty and pleasantness upon every thing in this lower world, which, without the assurance of God’s reconcileableness, would be but a dark and dreary scene to sinners, however noble and beautiful in itself.” — Macknight.

77. Salvation… by remission of sins—On condition of repentance in faith on an approaching Messiah.

Verse 77. To give knowledge of salvation, &c. — As to give wisdom is to make wise, so to give knowledge, dounai gnwsin, is to instruct, to make to know. John did not only teach repentance, but he taught the true nature of salvation, of that salvation which Messiah was to give; and he raised spiritual notions concerning it, for he taught, not that it consisted in deliverance from the Roman yoke or any other calamity, but in the remission of sins, and the consequent restoration of truly penitent and believing persons to the favour of God and the hope of a better life. Of the spiritual character of the teaching of John the Baptist as to this salvation, we have the proof in the conclusion of one of his discourses, John 3:36, “He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.”

V. 78. The day spring-Or the rising sun; that is, Christ.

Verses 76-78. And thou child — He now speaks to John his son, yet not as a parent, but as a prophet; shalt be called the Prophet of the Highest — Thou shalt be the messenger of God Most High. Our Lord declares that John was more than a prophet: that is, he was a great preacher of righteousness, who called aloud to the people to repent, that they might be forgiven; and he foretold that the kingdom of heaven was at hand. For thou shalt go before the face of the Lord to prepare his way — Thou shalt go before the Lord Christ, to point him out as the Messiah to his people, and to dispose and prepare them to receive him as such by repentance toward God, productive of fruit worthy of repentance, and by faith in him and subjection to him as a divinely-commissioned teacher, a mighty Saviour, and righteous governor. See note on Matthew 3:3. To give knowledge of salvation to his people — To preach to God’s people the glad tidings of salvation, present and eternal, as attainable; to show them the way of attaining it, namely, by repentance and faith in the Messiah, and to give all such as should comply with these terms the knowledge of their having attained it, at least in part, by assuring them of the remission of their sins, that blessing being a branch of present, and a pledge and earnest of future salvation. Through the tender mercy of our God — Splagcna eleouv, the bowels of mercy, a strong Hebraism, implying God’s tender compassions for mankind, immersed as they are in sins and miseries. “These two words are often used in Scripture both jointly and separately. They signify pity, because that passion in us is commonly attended with a motion of the bowels, especially when the object of it is one we have an interest in. See Isaiah 63:15; Philippians 2:1; Colossians 3:12; where bowels of mercy signify the most tender mercy. The word splagcna, bowels, used by itself signifies any strong affection whatever, Philem. 7.” John the Baptist gave people to understand, that though their case was deplorable, by reason of sin, it was not desperate, because pardon might be obtained through the tender and unspeakable mercy of God. Whereby the day-spring — The dawning day of morning light; that is, the gospel dispensation, as superior to the patriarchal or Mosaic, with their types and shadows, as the light of the rising sun is superior to that of the moon and stars. This gospel-day dawned in the ministry of John the Baptist; and it increased more and more during the personal ministry of Christ, and it shone out with meridian splendour on the day of pentecost, and thenceforward, when, in consequence of the death, resurrection, and ascension of Christ, the Holy Spirit, in his various gifts and graces, ordinary and extraordinary, was poured out on the Christian Church. It is true the word anatolh, here rendered day-spring, may signify, as some render it, the rising sun: for Zacharias is here alluding to the passages in the prophetic writings which describe the Messiah by the metaphors of the light and sun, particularly Malachi 4:2; where he is called the Sun of righteousness, both on account of the light of his doctrine, and the joy produced by his appearing. See the note there, and on Isaiah 60:1, 2,

19. “Indeed no figure was ever more happily imagined, or more naturally applied, than this which represents the promised seed under the notion of the sun. For most aptly may Jesus be likened to the rising sun; his doctrine being to the souls of men what light is to their bodies. It is altogether necessary for directing our steps in the paths of truth and righteousness; it is exceedingly sweet to the spiritual taste, by discovering the most important and delightful truths; nay, like the light, it throws a beauty and pleasantness upon every thing in this lower world, which, without the assurance of God’s reconcileableness, would be but a dark and dreary scene to sinners, however noble and beautiful in itself.” — Macknight.

78. Dayspring from on high—The beautiful English word dayspring is taken, we suppose, from the conception of the spring or fountain of light, from which day is conceived to be poured upon us from the morning sky. The Greek word here used, anatolh, signifies rising, namely, of the sun at dawn; and thence it signifies the east, or region of sunrise. But it is objected that the rising of the sun does not come from on high, but is at the horizon. Hence some commentators have, very tastelessly, referred the Greek word to the upspringing of the plant, as the image of the Messiah. Professor Owen refers it to the sun, but confines the figure to the word anatolh, referring the phrase from on high literally to the Messiah, as being from above. But the dayspring is not limited to the luminary alone. The anatolh is the rising of the morning light, not merely of the sun; and the ascent of the daylight, or dawn of a clear morning, from which the commencing day comes down upon us, really mounts the firmament and reaches the zenith long before the sun attains the horizon. The dawn or dayspring, therefore, is from on high, as belonging to the firmament above us, and not to the plane of the earth beneath us. As so descending from above, it is here the beautiful image of light and salvation from heaven.

Verse 78. The dayspring from on high. — This beautiful translation of our version has been objected to by some eminent critics. Campbell translates, “Who hath caused a light to spring from on high;” and Wetstein objects that the rising sun cannot be here understood by anatolh, because the sun when he rises is always in the horizon, whereas this light is spoken of as coming from on high, ex uyouv, and must therefore be rather vertical than horizontal! This critic surely never noticed the break of day, nor perceived how that before the sun appears above the horizon his light streams upward, is caught by the lofty clouds, and reflected down to the earth; so that if it were necessary to take ex uyouv in the strict sense, and not as it manifestly signifies, from “heaven,” the celestial regions, the light would come upon us from a sufficient elevation to meet the objection. Anatolh signifies sunrise, but comprehends the whole, from the dawn to the burst of the orb of day; and the term dayspring was happily chosen by our translators, inasmuch as the Saviour here spoken of was not indeed at that time actually born, but upon the point of being so. The birth of John, his forerunner, and all the supernatural circumstances which had occurred, indicated certainly his approach; and thus, as the dawn, the springing of the day, they were ushering in the almost immediate rising of “the Sun of righteousness with healing in his wings.” Anatolh is sometimes used by the LXX. to express the Hebrew tmx, the branch; but from what follows in the next verse it is plain that the whole passage is expressed in metaphors taken from the breaking of the light of morning upon the darkness of night.

Verse 79. To give light to them that sit in darkness — The Messiah at his coming would enlighten with the knowledge of salvation the Gentile nations, who had long lived in ignorance and wickedness, the cause of death. To guide our feet into the way of peace — And he would guide the feet, even of the Jews, into the way of finding peace with God, peace of mind, and true happiness, by making them more perfectly acquainted with the method of salvation, and the will of God concerning them. Such phrases as darkness and the shadow of death, describe with peculiar propriety the ignorant and miserable state of the Gentile world: and, probably, the former clause might be intended principally of them. But as Christ’s preaching to the Jews in Galilee is said, Matthew 4:14-16, to be an accomplishment of Isaiah 9:1, 2, to which Zacharias here seems to refer, we must not confine the sense of it merely to the Gentiles; for indeed the sad character and circumstances of the Jews at this time too well suited the representation here made. Such are the elevated strains in which this pious man, under the extraordinary influence of the Holy Ghost, described the great blessings which mankind were to enjoy by the coming of the seed promised to Adam, to Abraham, and to David.

79. To them that sit in darkness—The image is here completed. The people are sitting in sullen darkness, the darkness even of death, and the dayspring pours down its splendour from the eastern sky upon them. Guide our feet into the way of peace—The sitters in darkness have wandered far from the paths of peace, and the dayspring from on high reveals to them the true way.

‘So breaks on the traveller, faint and astray,

The bright and the balmy effulgence of morn.”

On this song of Zacharias, and on this chapter generally, we may remark:

1. On the very eve of the Messiah’s appearing the speakers are still in the dimness of the Jewish dispensation as to the exact character of the Messiah and his reign. Had these prophetic passages been, as sceptics represent, composed after the crucifixion, or even after the destruction of Jerusalem, the writer would have suited the details to the then existing facts.

2. All the elements which are here ascribed to the Messiah’s kingdom are really in its very nature and substance, and are to be developed in its history from the beginning and in future ages. Mercy, holiness, truth, light, and peace are its inmost principles, and to those are given, in the present and future, power to triumph in the world.

3. The Messiah now truly lives and reigns in this kingdom. He lives and reigns personally and in the body. He lives and reigns as personally and corporeally as if he reigned visibly, and as if he now sat upon a golden throne in the city of Jerusalem. He sways the sceptre of the world though the world be in rebellion. Without visible manifestation or show of physical or mechanical power, and allowing the principles of probation and free-agency to work out their problem, he is ever ruling and overruling the affairs of men in order to the development and ultimate prevalence of the reign of truth and righteousness in the earth, in order that millions on millions may be redeemed; to the end that he shall finally “see the travail of his soul and be satisfied.”

4. Christian scholars have always been aware that, in the narratives of the births both of John and of Jesus, there is an abundance both of events and phrases that are framed after the model of Old Testament examples. Zacharias is visited in the same manner by an angel, and with the same message, as was Abraham. Mary’s hymn is paralleled by Hannah’s upon a similar occasion. John is, like Samson, heralded by an angel before his birth, and is bound to be a Nazarite. The mythical scheme of the skeptical Strauss uses these well known facts to show that the whole story is a fabrication manufactured by the imagination of the early Christians out of these Old Testament histories, blended mythically together. His system represents the main share of gospel history to be thus constructed out of Old Testament materials. Every New Testament fact that has anything like it in the Old Testament is a plagiary and an imitation; and every event fulfilling an Old Testament prophecy is held to be invented to fit the prophecy, or to be made out of the prophecy itself. The real truth is, that the Old Testament does contain the kernel and shadows of the New. The Jewish people were a living type of a better dispensation. The prediction is verified in the fulfillment, the type in the antitype, the sacrifice in the atonement, the shadow in the substance.

Verse 79. That sit in darkness. — To sit, is a Hebrew mode of expression, for TO BE; the shadow of death not only expresses the deepest darkness, but imminent danger; and both express helpless ignorance and misery, and a state of hopeless exposure to eternal death. Thus with equal eloquence and truth does the inspired Zacharias portray the glorious mission of the Son of God, of whom his own favoured John was to be the herald and forerunner. The tender mercy of God, splagcna, the bowels of the Divine compassion were moved toward our lost condition, and our Lord broke upon our state of ignorance and danger like the dayspring from heaven upon the steps of a wandering traveller, bewildered in darkness, and entering the very region of the shadow of death: the darkness passes away, the true light of heavenly truth shines, the path of peace, the path which leads to peace, every kind of true felicity here and hereafter which the Hebrews expressed by the term peace, opens before us, and the steps of every willing mind are infallibly guided into it. Wakefield strangely applies these words to John the Baptist, not to our Lord; and, being a Socinian, and therefore placing John and Jesus on the same level, he was not revolted at speaking of a mere man as the day-spring from on high, giving light and life and salvation to the souls of men. But this absurdity could not have been committed, had not the true meaning of the seventy-seventh verse escaped him, as it has done many others. John’s office was not only to preach repentance, but to teach the knowledge of a SPIRITUAL salvation, such as consisted in the remission of sins, through that tender mercy of God, by whom the Saviour was provided for us, and who, in conformity with the prophetic representations, is compared to the light of morning, the rising sun which sheds light, and life, and healing upon all nature. This is the manifest connection of the words.

Verse 80. The child grew] Increased in stature and bodily vigour. 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, Numbers 4:3. See also Luke 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.

ST. LUKE

Verse 80. And the child grew, &c. — The years of John’s infancy expiring, he grew daily in wisdom and stature; and was in the deserts, &c. — During the whole course of his private life, he continued in the deserts, or hill-country of Judea, verse 39, till his ministry commenced, about the thirtieth year of his age. It is probable that the deserts here mentioned were those of Ziph and Maon, where Saul pursued David. Though there were several country towns and villages in these deserts, yet, as they were but thinly inhabited, they were in the Jewish idiom called deserts. Now it was wisely ordered, to prevent a personal acquaintance between Jesus and John, that the latter should continue in one of these deserts, at the distance of probably one hundred miles from Nazareth, till the time of his entering upon his ministry. There, in a state of solitude and retirement from the world, he lived an austere and mortified life, that his character might be suited to his office — the preaching of repentance, self-denial, and deadness to the world and sin.

Ver. 80. He was in the deserts. The Greek does not import that John was an eremite, that is, a hermit or anchoret. His father kept him much at his country retreat, leading him no doubt, as a Nazarite and priest by birth, to attend the festivals in Jerusalem as the law required.

80. Grew—In body, as waxed strong refers to mind. Similar description of the growth of Samson, Judges 13:2; of Jesus, Luke 2:40. The deserts—Not strictly deserts, but the rural region, little inhabited, of his native hill country. “They are mistaken,” says Grotius, “who think that this only indicates his country home, for his home was a city;” it signifies that resigning home he dwelt in the solitudes. So his severer food comported with his wilderness life to express his Elijah-like mission to preach repentance. This was his preparatory schooling, in which silence, study of God’s word, and prayer, with meditation, nourished his spiritual strength. This concealment stands in contrast to his showing, or manifestation, when the fullness of time arrived.

Verse 80. And the child grew, &c. — He grew up in his father’s house; and waxed strong in spirit, remarkable for strength of intellect and boldness of resolution, and his attainments in religious knowledge, under the tuition of parents equally capable of instructing him, and disposed to that duty. And was in the deserts. — Either it was his practice from early youth to frequent solitary places, which might easily be found in the “hill country of Juda,” in which he was born; or, when arrived at manhood, he withdrew from society altogether, living upon the fruits, the locusts, and the wild honey of the wilderness, clothed in the simplest manner, and thus gave himself up to meditation and communion with God, until the day of his showing to Israel, when, being probably about thirty years of age, the age when the priests were admitted to their office, his warning voice broke upon a slumbering people from the depths of the wilderness in which he had so long hid himself, and he called them to “repent,” urging that “the kingdom of heaven was at hand.” Anadeixiv is used for the entering upon an office to which any one has been previously appointed. Here, however, it seems simply to signify manifestation, or showing, as our translators have it, in opposition to the seclusion and absolute privacy in which he had kept himself. All the wonders connected with the birth of John, doubtless, served to keep awake the expectation of the pious and spiritual. They probably extended but little farther; for though there was a general expectation of the appearance of Messiah about that time, this was, as to the Jews in general, produced by the approaching fulfilment of the times mentioned by Daniel, and especially by the visit of the magi to Jerusalem. The knowledge of this event would be carried by those Jews who came up to the great feasts, into all parts where they were settled, and some account also of the less striking, but still very remarkable, event which had happened to Zacharias. Still the circumstances of John’s birth were but little known, and could not contribute much to the general expectation. But there is a distinct class of persons marked out as “waiting for redemption,” in a sense therefore different from that in which all the Jews might be said to wait for it: a class of spiritual persons, rightly interpreting the prophecies, and looking for a spiritual redemption. To this class of persons these events would be in the highest sense joyful and supporting. — And as the memory of them would be revived when John began his ministry, they would serve to accredit his character. Notwithstanding the relationship of the families, it was so ordered that they had no intercourse with each other after the visit of Mary to Elisabeth. No doubt the parents of John had died some years before he entered upon his ministry; and as his dwelling was among the solitudes of the wilderness, no acquaintance could be formed between him and our Lord, who remained subject to his parents, in a distant part of the country. When, therefore, John was led forth by the Spirit to commence his ministry, and to bear testimony to the Messiah, he knew not his person; and hence he received an assurance that he should be acquainted with him by the visible descent of the Holy Spirit upon him, John 1:33.