Luke 1 commentary

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

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

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

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

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

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

Luke is the only Evangelist who makes a preface to his Gospel, for the purpose of explaining briefly the motive which induced him to write. By addressing a single individual he may appear to have acted foolishly, instead of sounding the trumpet aloud, as was his duty, and inviting all men to believe. It appears, therefore, to be unsuitable that the doctrine which does not peculiarly belong to one person or to another, but is common to all, should be privately sent to his friend Theophilus. Hence some have been led to think that Theophilus is an appellative noun, and is applied to all godly persons on account of their love of God; but the epithet which is joined to it is inconsistent with that opinion. Nor is there any reason for dreading the absurdity which drove them to adopt such an expedient. For it is not less true that Paul’s doctrine belongs to all, though some of his Epistles were addressed to certain cities, and others to certain men. Nay, we must acknowledge, if we take into account the state of those times, that Luke adopted a conscientious and prudent course. There were tyrants on every hand who, by terror and alarm, were prepared to obstruct the progress of sound doctrine. This gave occasion to Satan and his ministers for spreading abroad the clouds of error, by which the pure light would be obscured. Now, as the great body of men cared little about maintaining the purity of the Gospel, and few considered attentively the inventions of Satan or the amount of danger that lurked under such disguises, every one who excelled others by uncommon faith, or by extraordinary gifts of the Spirit, was the more strongly bound to do his utmost, by care and industry, for preserving the doctrine of godliness pure and uncontaminated from every corruption. Such persons were chosen by God to be the sacred keepers of the law, by whom the heavenly doctrine committed to them should be honestly handed down to posterity. With this view therefore, Luke dedicates his Gospel to Theophilus, that he might undertake the faithful preservation of it; and the same duty Paul enjoins and recommends to Timothy, (2 Timothy 1:14; 3:14.)

1. Forasmuch as many. He assigns a reason for writing which, one would think, ought rather to have dissuaded him from writing. To compose a history, which had already employed many authors, was unnecessary labor, at least if they had faithfully discharged their duty. But no accusation of imposture, or carelessness, or any other fault, is in the slightest degree insinuated. It looks, therefore, as if he were expressing a resolution to do what had been already done. I reply, though he deals gently with those who had written before him, he does not altogether approve of their labors. He does not expressly say that they had written on matters with which they were imperfectly acquainted, but by laying claim to certainty as to the facts, he modestly denies their title to full and unshaken confidence. It may be objected that, if they made false statements, they ought rather to have been severely censured. I reply again, they may not have been deeply in fault; they may have erred more from want of consideration than from malice; and, consequently, there would be no necessity for greater fierceness of attack. And certainly there is reason to believe that these were little more than historical sketches which, though comparatively harmless at the time, would afterwards, if they had not been promptly counteracted, have done serious injury to the faith. But it is worthy of remark that, in applying this remedy through Luke to unnecessary writings, God had a wonderful design in view of obtaining, by universal consent, the rejection of others, and thus securing undivided credit to those which reflect brightly his adorable majesty. There is the less excuse for those silly people, by whom disgusting stories, under the name of Nicodemus, or some other person, are, at the present day, palmed upon the world.

Are most surely believed among us The participle πεπληροφορημένα, which Luke employs, denotes things fully ascertained, and which do not admit of doubt. The old translator has repeatedly fallen into mistakes about this word, and through that ignorance has given us a corrupted sense of some very beautiful passages. One of these occurs in the writings of Paul, where he enjoins every man to be fully persuaded in his own mind, (Romans 14:5,) that conscience may not hesitate and waver, tossed to and fro (Ephesians 4:14) by doubtful opinions. Hence, too, is derived the word πληροφορία, which he erroneously renders fullness, while it denotes that strong conviction springing from faith, in which godly minds safely rest. There is still, as I have said, an implied contrast; for, by claiming for himself the authority of a faithful witness, he destroys the credit of others who give contrary statements.

Among us Inter nos. has the same meaning as with us. Apud nos. He appears to make faith rest on a weak foundation, its relation to men, while it ought to rest on the Word of God only; and certainly the full assurance (πληροφορία) of faith is ascribed to the sealing of the Spirit, (1 Thessalonians 1:5; Hebrews 10:22.) I reply, if the Word of God does not hold the first rank, faith will not be satisfied with any human testimonies, but, where the inward confirmation of the Spirit has already taken place, it allows them some weight in the historical knowledge of facts. By historical knowledge I mean that knowledge which we obtain respecting events, either by our own observation or by the statement of others. For, with respect to the visible works of God, it is equally proper to listen to eye-witnesses as to rely on experience. Besides, those whom Luke follows were not private authors, but were also ministers of the Word By this commendation he exalts them above the rank of human authority; for he intimates that the persons from whom he received his information had been divinely authorized to preach the Gospel. Hence, too, that security which he shortly afterwards mentions, and which, if it does not rest upon God, may soon be disturbed. There is great weight in his denominating those from whom he received his Gospel ministers of the Word; for on that ground believers conclude that the witnesses are beyond all exception, as the Lawyers express it, and cannot lawfully be set aside.

Erasmus, who has borrowed from Virgil Quorum pars magna fui. — Virg. AEn. a phrase used in his version, did not sufficiently consider the estimation and weight due to a Divine calling. Luke does not talk in a profane style, but enjoins us in the person of his friend Theophilus to keep in view the command of Christ, and to hear with reverence the Son of God speaking through his Apostles. It is a great matter that he affirms them to have been eye-witneses, but, by calling them ministers, he takes them out of the common order of men, that our faith may have its support in heaven and not in earth. In short, Luke’s meaning is this: “that, since thou now hast those things committed faithfully to writing which thou hadst formerly learned by oral statements, thou mayest place a stronger reliance on the received doctrine.” It is thus evident that God has employed every method to prevent our faith from being suspended on the doubtful and shifting opinions of men. There is the less room for excusing the ingratitude of the world, which, as if it openly preferred the uncertainty arising out of vague and unfounded reports, turns from so great a Divine favor with loathing. But let us attend to the remarkable distinction which our Lord has laid down, that foolish credulity may not insinuate itself under the name of faith. Meanwhile, let us allow the world to be allured, as it deserves, by the deceitful baits of foolish curiosity, and even to surrender itself willingly to the delusions of Satan.

3. Having carefully examined all things The old translator has it, having followed out all things; Omnia assequuto. and the Greek verb παρακολουθεῖν is taken metaphorically from those who tread in the footsteps of others, that nothing may escape them. So that Luke intended to express his close and laborious investigation, just as Demosthenes employs the same word, when, in examining an embassy against which he brings an accusation, he boasts of his diligence to have been such, that he perceived every thing that had been done as well as if he had been a spectator.

LUKE 1:5-13

Luke 1:5-13

5. In the days of Herod, king of Judea, there was a certain priest named Zacharias, of the course of Abia; and his wife was of the daughters of Aaron, and her name was Elisabeth. 6. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. 7. And they had no child, because Elisabeth was barren, and they were now both at an advanced age. 8. And it happened, while he was discharging the priest's office in the order of his course before God, 9. According to the custom of the priest's office, it fell to him by lot to burn incense when he went into the temple of the Lord. 10. And the whole multitude of the people were praying without at the time of incense. 11. And an angel of the Lord appeared to him, standing at the right hand of the altar on which the incense was burning. 12. And Zacharias was troubled when he saw him, and fear fell upon him. 13. But the angel said to him, Fear not, Zacharias, for thy prayer is heard: and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John.

Luke very properly begins his Gospel with John the Baptist, just as a person who was going to speak about the daylight would commence with the dawn. For, like the dawn, he went before the Sun of Righteousness, which was shortly to arise. Others also mention him, but they bring him forward as already discharging his office. Luke secures our respect for him, while he is yet unborn, by announcing the miracles of divine power which took place at the earliest period of his existence, and by showing that he had a commission from heaven to be a prophet, ere it was possible for men to know what would be his character. His object was that John might afterwards be heard with more profound veneration, when he should come forth invested with a public office to exhibit the glory of Christ.

5. In the days of Herod This was the son of Antipater, whom his father elevated to the throne, and labored with such assiduity and toil to advance, that he was afterwards surnamed Herod the Great Some think that he is here mentioned by Luke, because he was their first foreign king; and that this was a suitable time for their deliverance, because the scepter had passed into a different nation. But they who speak in this manner do not correctly understand Jacob’s prophecy, (Genesis 49:10,) in which the advent of the Messiah is promised not merely after the royal authority had been taken from the Jews, but after it had been removed from the tribe of Judah. The holy patriarch did not even intimate that the tribe of Judah would be stripped of its supremacy, but that the government of the people would steadily remain in it until Christ, in whose person its permanency would at length be secured. When the Maccabees flourished, the tribe of Judah was reduced nearly to a private rank; and shortly afterwards, John, the latest leader of that race, was slain. But even at that time, its power was not completely annihilated; for there still remained the Sanhedrim, or Council selected out of the family and descendants of David, which possessed great authority, and lasted till the time of Herod, who, by a shocking slaughter of the judges, revenged the punishment formerly inflicted on himself, when he was condemned for murder, and forced to undergo voluntary exile, in order to escape capital punishment.

It was not, therefore, because he was of foreign extraction, that the reign of Herod broke the scepter of the tribe of Judah, (Genesis 49:10;) but because whatever relics of superior rank still lingered in that tribe were entirely carried off by his robbery. That its royal dignity had crumbled down long before, and that by slow degrees its supremacy had nearly given way, does not imply such a discontinuance as to be at variance with Jacob’s prophecy. For God had promised two things seemingly opposite; that the throne of David would be eternal, (Psalm 89:29, 36,) and that, after it had been destroyed, he would raise up its ruins, (Amos 9:11;) that the sway of his kingly power would be eternal, and yet that there should come forth a rod out of the stem of Jesse, (Isaiah 11:1.) Both must be fulfilled. That supremacy, therefore, which God had bestowed on the tribe of Judah, was suffered by him to be broken down for a time, that the attention of the people might be more strongly directed to the expectation of Christ’s reign. But when the destruction of the Sanhedrim appeared to have cut off the hope of believers, suddenly the Lord shone forth. Now, it belongs to the arrangement of history to mark the date of the transaction; but for no light reason did the word king mark, at the same time, the wretchedness of that period, in order to remind the Jews, that their eyes ought now to be turned to the Messiah, if they would sincerely keep the covenant of God.

Zacharias, of the course of Abia We learn from sacred history, (1 Chronicles 24:3, 31,) that the families of the priests were arranged by David in certain classes. In this matter David attempted nothing contrary to what the law enjoined. God had bestowed the priesthood on Aaron and his sons, (Exodus 28:1.) The other Levites were set apart to inferior offices, (Numbers 3:9.) David made no change in this respect; but his object was, partly to secure that nothing should be done in tumult and disorder, partly to oppose ambition, and at the same time to provide that it should not be in the power of a few persons, by taking the whole service into their own hands, to leave the greater number unemployed at home. Now in that arrangement, Abijah, son of Eleazar, held the eighth rank, (1 Chronicles 24:10.) Zacharias, therefore, belonged to the priestly family, and to the posterity of Eleazar who had succeeded his father in the high priest’s office, (Numbers 20:28.) In what manner Elisabeth, who was of the daughters of Aaron, could be Mary’s cousin, (v. 36,) I will explain in the proper place. It is certainly by way of respect that Luke mentions the genealogy of Elisabeth; for Zacharias was permitted by the law to take to wife a daughter of any private Levite. From the equal marriage, therefore, it is evident that he was a man respected among his own rank.

6. And they were both righteous before God He awards to them a noble testimony, not only that among men they spent holy and upright lives, but also that they were righteous before God This righteousness Luke defines briefly by saying that they walked in all the commandments of God Both ought to be carefully observed; for, although praise is bestowed on Zacharias and Elisabeth for the purpose of showing us that the lamp, whose light went before the Son of God, was taken not from an obscure house, but from an illustrious sanctuary, yet their example exhibits to us, at the same time, the rule of a devout and righteous life. In ordering our life, (Psalm 37:23,) therefore, our first study ought to be to approve ourselves to God; and we know that what he chiefly requires is a sincere heart and a pure conscience. Whoever neglects uprightness of heart, and regulates his outward life only by obedience to the law, neglects this order. For it ought to be remembered that the heart, and not the outward mask of works, is chiefly regarded by God, to whom we are commanded to look. Obedience occupies the second rank; that is, no man must frame for himself, at his own pleasure, a new form of righteousness unsupported by the Word of God, but we must allow ourselves to be governed by divine authority. Nor ought we to neglect this definition, that they are righteous who regulate their life by the commandments of the law; which intimates that, to the eye of God, all acts of worship are counterfeit, and the course of human life false and unsettled, so far as they depart from his law.

Commandments and ordinances differ thus. The latter term relates strictly to exercises of piety and of divine worship; the latter is more general, and extends both to the worship of God and to the duties of charity. For the Hebrew word הקים, which signifies statutes or decrees, is rendered by the Greek translator δικαιώματα, ordinances; and in Scripture הקים usually denotes those services which the people were accustomed to perform in the worship of God and in the profession of their faith. Now, though hypocrites, in that respect, are very careful and exact, they do not at all resemble Zacharias and Elisabeth. For the sincere worshippers of God, such as these two were, do not lay hold on naked and empty ceremonies, but, eagerly bent on the truth, they observe them in a spiritual manner. Unholy and hypocritical persons, though they bestow assiduous toil on outward ceremonies, are yet far from observing them as they are enjoined by the Lord, and, consequently, do but lose their labor. In short, under these two words Luke embraces the whole law.

But if, in keeping the law, Zacharias and Elisabeth were blameless, they had no need of the grace of Christ; for a full observance of the law brings life, and, where there is no transgression of it, there is no remaining guilt. I reply, those magnificent commendations, which are bestowed on the servants of God, must be taken with some exception. For we ought to consider in what manner God deals with them. It is according to the covenant which he has made with them, the first clause of which is a free reconciliation and daily pardon, by which he forgives their sins. They are accounted righteous and blameless, because their whole life testifies that they are devoted to righteousness, that the fear of God dwells in them, so long as they give a holy example. But as their pious endeavors fall very far short of perfection, they cannot please God without obtaining pardon. The righteousness which is commended in them depends on the gracious forbearance of God, who does not reckon to them their remaining unrighteousness. In this manner we must explain whatever expressions are applied in Scripture to the righteousness of men, so as not to overturn the forgiveness of sins, on which it rests as a house does on its foundation. Those who explain it to mean that Zacharias and Elisabeth were righteous by faith, simply because they freely obtained the favor of God through the Mediator, torture and misapply the words of Luke. With respect to the subject itself, they state a part of the truth, but not the whole. I do own that the righteousness which is ascribed to them ought to be regarded as obtained, not by the merit of works, but by the grace of Christ; and yet, because the Lord has not imputed to them their sins, he has been pleased to bestow on their holy, though imperfect life, the appellation of righteousness The folly of the Papists is easily refuted. With the righteousness of faith they contrast this righteousness, which is ascribed to Zacharias, which certainly springs from the former, and, therefore, must be subject, inferior, and, to use a common expression, subordinate to it, so that there is no collision between them. The false coloring, too which they give to a single word is pitiful. Ordinances, they tell us, are called commandments of the law, and, therefore, they justify us. As if we asserted that true righteousness is not laid down in the law, or complained that its instruction is in fault for not justifying us, and not rather that it is weak through our flesh, (Romans 8:3.) In the commandments of God, as we have a hundred times acknowledged, life is contained, (Leviticus 18:5; Matthew 19:17;) but this will be of no avail to men, who by nature were altogether opposed to the law, and, now that they are regenerated by the Spirit of God, are still very far from observing it in a perfect manner.

7. And they had no child By an extraordinary purpose of God it was appointed that John should be born out of the common and ordinary course of nature. The same thing happened with Isaac, (Genesis 17:17; Genesis 21:1-3,) in whom God had determined to give an uncommon and remarkable demonstration of his favor. Elisabeth had been barren in the prime of life, and now she is in old age, which of itself shuts up the womb. By two hinderances, therefore, the Lord gives a twofold, surprising exhibition of his power, in order to testify, by stretching out his hand, as it were, from heaven, that the Prophet was sent by himself, (Malachi 3:1; John 1:6.) He is indeed a mortal man, born of earthly parents; but a supernatural method, so to speak, recommends him strongly as if he had fallen from heaven

9. According to the custom of the priest’s office The law enjoined that incense should be offered twice every day, that is, every morning and at even, (Exodus 30:7, 8.) The order of courses among the priests had been appointed by David, as we have already explained; and, consequently, what is here stated as to incense was expressly enjoined by the law of God. The other matters had been arranged by David, (1 Chronicles 24:3,) that each family might have its own turn, though David ordained nothing which was not prescribed by the law: he only pointed out a plan by which they might individually perform the service which God had commanded.

The word temple (νὰος) is here put for the holy place; which deserves attention, for it sometimes includes the outer court. Now, Zacharias is spoken of as going into the temple, which none but priests were permitted to enter. And so Luke says that the people stood without, there being a great distance between them and the altar of incense; for the altar on which the sacrifices were offered intervened. It ought to be observed also that Luke says before God: for whenever the priest entered into the holy place, he went, as it were, into the presence of God, that he might be a mediator between him and the people. For it was the will of the Lord to have this impressed upon his people, that no mortal is allowed to have access to heaven, without a priest going before; nay that, so long as men live on the earth, they do not approach the heavenly throne, so as to find favor there, but in the person of the Mediator. Now, as there were many priests, there were not two of them permitted to discharge, at the same time, the solemn office of intercession for the people; but they were so arranged in classes, that only one entered the Holy Place, and thus there was but one priest at a time. The design of the incense was to remind believers that the sweet savor of their prayers does not ascend to heaven except through the sacrifice of the Mediator; and in what manner those figures apply to us must be learned from the Epistle to the Hebrews.

12. Zacharias was troubled Though God does not appear to his servants for the purpose of terrifying them, yet it is advantageous and even necessary for them to be struck with awe, (Psalm 33:8,) that, amidst their agitation, they may learn to give to God the glory due unto his name, (Psalm 29:2.) Nor does Luke relate only that Zacharias was terrified, but adds that fear fell upon him; intimating that he was so alarmed as to give way to terror. The presence of God fills men with alarm, which not only leads them to reverence, but humbles the pride of the flesh, naturally so insolent that they never submit themselves to God until they have been overcome by violence. Hence, too, we infer that it is only when God is absent, — or, in other words, when they withdraw from his presence, — that they indulge in pride and self-flattery; for if they had God as a Judge before their eyes, they would at once and unavoidably fall prostrate. And if at the sight of an angel, who is but a spark of the Divine light, this happened to Zacharias, on whom the commendation of righteousness is bestowed, what shall become of us miserable creatures, if the majesty of God shall overwhelm us with its brightness? We are taught by the example of the holy fathers that those only are impressed with a lively sense of the Divine presence who shake and tremble at beholding him, and that those are stupid and insensible who hear his voice without alarm.

13. Fear not, Zacharias The glory of God, it ought to be observed, is not so appalling to the saints as to swallow them up entirely with dread, but only to cast them down from a foolish confidence, that they may behold him with humility. As soon, therefore, as God has abased the pride of the flesh in those who believe in him, he stretches out his hand to raise them up. He acts differently towards the reprobate; for at whatever time they are dragged before the tribunal of God, they are overwhelmed by absolute despair: and thus does God justly reward their vain delights, in which they give themselves up to the intoxicating antonness of sin. We ought, therefore, to accept this consolation, with which the angel soothes Zacharias, that we have no reason to fear, when God is gracious to us. For they are greatly mistaken who, in order to enjoy peace, hide themselves from the face of God, whereas we ought to acquaint ourselves with him and be at peace, (Job 22:21.)

Thy prayer is heard Zacharias may seem to have acted an improper part, and inconsistent with the nature of his office, if, on entering the Holy Place in the name of all the people, he prayed as a private man that he might obtain offspring; for, when the priest sustained a public character, he ought, in forgetfulness as it were of himself, to offer prayers for the general welfare of the Church. If we say that there was no absurdity in Zacharias, after performing the chief part of the prayer, devoting the second part of it to private meditations about himself, the reply will not be without weight. But it is hardly probable that Zacharias did, at that time, pray to obtain a son, of which he had despaired on account of his wife’s advanced age; nor indeed can any precise moment be drawn from the words of the angel. I interpret it, therefore, simply that his prayer was at length heard, which he had poured out before God for a long period. That the desire of having children, if it be not excessive, is consistent with piety and holiness, may be gathered from Scripture, which assigns to it not the lowest place among the blessings of God.

Thou shalt call his name John The name was given, I think, to the Baptist in order to heighten the authority of his office. יהוהנן, (1 Chronicles 3:15,) for which the Greeks employ ᾿Ιωάννης, signifies in Hebrew the grace of the Lord Many suppose that the son of Zacharias was so called, because he was beloved of God. I rather think that it was intended to recommend not the grace which God bestowed upon him as a private individual, but that grace which his mission would bring to all. The force and weight of the name are increased by its date; for it was before he was born that God inscribed on him this token of his favor.

Luke 1:14-17

Luke 1:14-17

14. And he shall be to thee joy and exultation, and many shall rejoice on account of his birth. 15. For he shall be great before the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother's womb. 16. And many of the children of Israel shall he bring back to the Lord their God. 17. And he shall go before him with the spirit and power of Elijah, that he may bring back the hearts of the fathers to the children, and the disobedient to the wisdom of the just, that he may make ready a people prepared for the Lord.

14. He shall be to thee joy The angel describes a greater joy than what Zacharias could derive from the recent birth of a child; for he informs him that he would have such a son as he had not even ventured to wish. He even proceeds farther to state that the joy would not be domestic, enjoyed by the parents alone, or confined within private walls, but shared alike by strangers, to whom the advantage of his birth should be made known. It is as if the angel had said that a son would be born not to Zacharias alone, but would be the Teacher and Prophet of the whole people. The Papists have abused this passage for the purpose of introducing a profane custom in celebrating the birth-day of John. I pass over the disorderly scene of a procession accompanied by dancing and leaping, and licentiousness of every description, strangely enough employed in observing a day which they pretend to hold sacred, and even the amusements authorized on that day taken from magical arts and diabolical tricks, closely resembling the mysteries of the goddess Ceres. It is enough for me, at present, to show briefly that they absurdly torture the words of the angel to mean the annual joy of a birth-day, while the angel restricts his commendation to that joy which all godly persons would derive from the advantage of his instruction. They rejoiced that a prophet was born to them, by whose ministry they were led to the hope of salvation,

15. For he shall be great He confirms what he said about joy, for John had been selected for a great and extraordinary purpose. These words are not so much intended to extol his eminent virtues as to proclaim his great and glorious office; as Christ, when he declares that among them that are born of women there hath not risen a greater than John the Baptist, (Matthew 11:11,) refers less to the holiness of his life than to his ministry. What follows immediately afterwards, he shall drink neither wine nor strong drink, must not be understood to mean that John’s abstemiousness was a singular virtue, but that God was pleased to distinguish his servant by this visible token, by which the world would acknowledge him to be a continual Nazarite. The priests too abstained from wine and strong drink, while they were performing their duties in the temple, (Leviticus 10:9.) The same abstinence was enjoined on the Nazarites, (Numbers 6:3,) until their vow should be fulfilled. By a striking mark God showed that John was dedicated to him to be a Nazarite for his whole life, as we learn was also the case with Samson, (Judges 13:3, 4.) But we must not on this ground imagine that the worship of God consists in abstinence from wine, as apish copyists select some part of the actions of the fathers for an object of imitation. Only let all practice temperance, let those who conceive it to be injurious to drink wine abstain of their own accord, and let those who have it not endure the want with contentment. As to the word σίκερα, I fully agree with those who think that, like the Hebrew word שכר, it denotes any sort of manufactured wine.

He shall be filled with the Holy Ghost These words, I think, convey nothing more than that John would manifest such a disposition as would hold out the hope of future greatness. By disposition I mean not such as is found even in ungodly men, but what corresponds to the excellence of his office. The meaning is, the power and grace of the Spirit will appear in him not only when he shall enter upon his public employment, but even from the womb he shall excel in the gifts of the Spirit, which will be a token and pledge of his future character. From the womb, means from his earliest infancy. The power of the Spirit, I acknowledge, did operate in John, while he was yet in his mother’s womb; but here, in my opinion, the angel meant something else, that John, even when a child, would be brought forward to the public gaze, accompanied by extraordinary commendation of the grace of God. As to fullness, there is no occasion for entering into the subtle disputations, or rather the trifling, of the sophists; for Scripture conveys nothing more by this word than the pre-eminent and very uncommon abundance of the gifts of the Spirit. We know, that to Christ alone the Spirit was given without measure, (John 3:34,) that we may draw out of his fullness, (John 1:16;) while to others it is distributed according to a fixed measure, (1 Corinthians 12:11; Ephesians 4:7.) But those who are more plentifully endued with grace beyond the ordinary capacity, are said to be full of the Holy Ghost. Now, as the more plentiful influence of the Spirit was in John an extraordinary gift of God, it ought to be observed that the Spirit is not bestowed on all from their very infancy, but only when it pleases God. John bore from the womb a token of future rank. Saul, while tending the herd, remained long without any mark of royalty, and, when at length chosen to be king, was suddenly turned into another man, (1 Samuel 10:6.) Let us learn by this example that, from the earliest infancy to the latest old age, the operation of the Spirit in men is free.

16. And many of the children of Israel shall he bring back These words show the shamefully dissolute conduct which then prevailed in the Church, for those in whom conversion to God could take place must have been apostates. And certainly corrupt doctrine, depraved morals, and disorderly government, were such as to render it next to a miracle that a very few continued in godliness. But if the ancient Church was so awfully dissolute, it is a frivolous pretext by which the Papists defend their own superstitions, that it is impossible for the Church to err, particularly since they include under this designation not the genuine and elect children of God, but the crowd of the ungodly.

But John appears to have more ascribed to him here than belongs to man. For conversion to God renews men to a spiritual fife, and therefore is not only God’s own work, but surpasses even the creation of men. In this way ministers might seem to be made equal, and even superior, to God viewed as Creator; since to be born again to a heavenly life is a greater work than to be born as mortals on the earth. The answer is easy; for when the Lord bestows so great praise on the outward doctrine, he does not separate it from the secret influence of his Spirit. As God chooses men to be his ministers whose services he employs for the edification of his Church, he at the same time operates by them, through the secret influence of his Spirit, that their labors may be efficacious and fruitful. Wherever Scripture applauds this efficacy in the ministry of men, let us learn to attribute it to the grace of the Spirit, without which the voice of man would have spent itself uselessly in the air. Thus, when Paul boasts that he is a minister of the Spirit, (2 Corinthians 3:6,) he claims nothing separately for himself, as if by his voice he penetrated into the hearts of men, but asserts the power and grace of the Spirit in his ministry. These expressions are worthy of remark; because Satan labors, with amazing contrivance, to lower the effect of doctrine, in order that the grace of the Spirit connected with it may be weakened. The outward preaching, I acknowledge, can do nothing separately or by itself; but as it is an instrument of divine power for our salvation, and through the grace of the spirit an efficacious instrument, what God hath joined together let us not put asunder, (Matthew 19:6.)

That the glory of conversion and faith, on the other hand, may remain undivided with God alone, Scripture frequently reminds us that ministers are nothing in themselves; but in such cases he compares them with God, that no one may wickedly steal the honor from God and convey it to them. In short, those whom God, by the aid of the minister, converts to himself, are said to be converted by the minister, because he is nothing more than the hand of God; and both are expressly asserted in this passage. Of the efficacy of the doctrine we have now said enough. That it lies not in the will and power of the minister to bring men back to God, we conclude from this that John did not indiscriminately bring all back, (which he would unquestionably have done, if every thing had yielded to his wish,) but only brought those back whom it pleased the Lord effectually to call. In a word, what is here taught by the angel is laid down by Paul in his Epistle to the Romans, that faith cometh by hearing, (Romans 10:17,) but that those only to whom the Lord inwardly reveals his arm (Isaiah 53:1; John 12:38) are so enlightened as to believe.

17. And he shall go before him By these words he points out what would be John’s office, and distinguishes him by this mark from the other prophets, who received a certain and peculiar commission, while John was sent for the sole object of going before Christ, as a herald before a king. Thus also the Lord speaks by Malachi,

“Behold, I will send my messenger, and he shall prepare the way before me,” (Malachi 3:1.)

In short, the calling of John had no other design than to secure for Christ a willing ear, and to prepare for him disciples. As to the angel making no express mention of Christ in this passage, but declaring John to be the usher or standard-bearer of the eternal God, we learn from it the eternal divinity of Christ. With the spirit and power of Elijah By the words spirit and power, I understand the power or excellency of the Spirit, with which Elijah was endued; for we must not here indulge in a dream like that of Pythagoras, that the soul of the prophet passed into the body of John, but the same Spirit of God, who had acted efficaciously in Elijah, afterwards exerted a similar power and efficacy in the Baptist. The latter term, power, is added, by way of exposition, to denote the kind of grace which was the loftiest distinction of Elijah, that, furnished with heavenly power, he restored in a wonderful manner the decayed worship of God; for such a restoration was beyond human ability. What John undertook was not less astonishing; and, therefore, we ought not to wonder if it was necessary for him to enjoy the same gift.

That he may bring back the hearts of the fathers Here the angel points out the chief resemblance between John and Elijah. He declares that he was sent to collect the scattered people into the unity of faith: for to bring back the hearts of the fathers is to restore them from discord to reconciliation; from which it follows, that there had been some division which rent and tore asunder the people. We know how dreadful was the revolt of the people in the time of Elijah, how basely they had degenerated from the fathers, so as hardly to deserve to be reckoned the children of Abraham. Those who were thus disunited Elijah brought into holy harmony. Such was the reunion of parents with children, which was begun by John, and at length finished by Christ. Accordingly, when Malachi speaks of “turning the hearts of the fathers to the children,” (Malachi 4:5,) he intimates that the Church would be in a state of confusion when another Elijah should appear; and what was that state is plain enough from history, and will more fully appear in the proper place. The doctrine of Scripture had degenerated through countless inventions, the worship of God was corrupted by very gross superstition, religion was divided into various sects, priests were openly wicked and Epicureans, the people indulged in every kind of wickedness; in short, nothing remained sound. The expression, bring back the hearts of the fathers to the children, is not literally true; for it was rather the children who had broken the covenant and departed from the right faith of their fathers, that needed to be brought back But though the Evangelist does not so literally express that order of bringing back, the meaning is abundantly obvious, that, by the instrumentality of John, God would again unite in holy harmony those who had previously been disunited. Both clauses occur in the prophet Malachi, who meant nothing more than to express a mutual agreement.

But as men frequently enter into mutual conspiracies which drive them farther from God, the angel explains, at the same time, the nature of that bringing back which he predicts, the disobedient to the wisdom of the just. This deserves attention, that we may not foolishly allow ourselves to be classed with ungodly men under a false pretense of harmony. Peace is a sounding and imposing term, and, whenever the Papists meet with it in scripture, they eagerly seize upon it for the purpose of raising dislike against us, as if we, who are endeavoring to withdraw the world from its base revolt, and bring it back to Christ, were the authors of divisions. But this passage affords a fine exposure of their folly, when the angel explains the manner of a genuine and proper conversion; and declares its support and link to be the wisdom of the just Accursed then be the peace and unity by which men agree among themselves apart from God.

By the wisdom of the just is unquestionably meant Faith, as, on the contrary, by the disobedient are meant Unbelievers. And certainly this is a remarkable encomium on faith, by which we are instructed, that then only are we truly wise unto righteousness when we obey the word of the Lord. The world too has its wisdom, but a perverse and therefore destructive wisdom, which is ever pronounced to be vanity; though the angel indirectly asserts that the shadowy wisdom, in which the children of the world delight, is depraved and accursed before God. This is therefore a settled point, that, with the view of becoming reconciled to each other, men ought first to return to peace with God.

What immediately follows about making ready a people prepared for the Lord, agrees with that clause, that John, as the herald of Christ, would go before his face, (Malachi 3:1;) for the design of his preaching was to make the people attentive to hear the instruction of Christ. The Greek participle κατεσκευασμένον, it is true, does not so properly mean perfection as the form and adaptation by which things are fitted for their use. This meaning will not agree ill with the present passage. John was commissioned to fit or mould to Christ a people which, formerly ignorant and uneducated, had never shown a desire to learn.

LUKE 1:18-20

Luke 1:18-20

18. And Zacharias said to the angel, How shall I know this? for I am an old man, and my wife is at an advanced age. 19. And the angel answering said to him, I am Gabriel, who stand before God, and have been sent to speak to thee, and to convey to thee these glad tidings. 20. And, behold, thou shalt be dumb, and shalt not be able to speak, until the day when these things shall happen; because thou hast not believed my words, which shall be fulfilled in their time,

And Zacharias said to the angel Next follows the doubt of Zacharias, and the punishment which the Lord inflicted on his unbelief. He had prayed that he might obtain offspring, and now that it is promised, he distrusts, as if he had forgotten his own prayers and faith. It might, at first sight, appear harsh that God is so much offended by his reply. He brings forward his old age as an objection. Abraham did the same; and yet his faith is so highly applauded that Paul declares, he

“considered not his own body now dead, neither yet the deadness of Sarah’s womb,” (Romans 4:19,)

but unhesitatingly relied on the truth and power of God. Zacharias inquires how, or by what proof, he might arrive at certainty. But Gideon was not blamed for twice asking a sign, (Judges 6:17, 37, 39.) Nay more, we are shortly after this informed of Mary’s objection, How shall this be, since I know not a man? (ver. 34,) which the angel passes over as if it contained nothing wrong. How comes it then that God punishes Zacharias so severely, as if he had been guilty of a very heinous sin? I do acknowledge that, if the words only are considered, either all were equally to blame, or Zacharias did nothing wrong. But as the actions and words of men must be judged from the state of the heart, we ought rather to abide by the judgment of God, to whom the hidden secrets of the heart are naked and opened, (Hebrews 4:13.)

Unquestionably, the Lord beheld in Zacharias something worse than his words may bear, and therefore his anger was kindled against him for throwing back with distrust the promised favor. We have no right, indeed, to lay down a law to God which would not leave him free to punish in one the fault which he pardons in others. But it is very evident that the case of Zacharias was widely different from that of Abraham, or Gideon, or Mary. This does not appear in the words; and therefore the knowledge of it must be left to God, whose eyes pierce the depths of the heart. Thus God distinguishes between Sarah’s laugh (Genesis 18:12) and Abraham’s, (Genesis 17:17,) though the one apparently does not differ from the other. The reason why Zacharias doubted was, that, stopping at the ordinary course of nature, he ascribed less than he ought to have done to the power of God. They take a narrow and disparaging view of the works of God, who believe that he will do no more than nature holds out to be probable, as if his hand were limited to our senses or confined to earthly means. But it belongs to faith to believe that more can be done than carnal reason admits. Zacharias had no hesitation with regard to its being the voice of God, but as he looked too exclusively at the world, an indirect doubt arose in his mind if what he had heard would really happen. In that respect he did no slight injury to God, for he went so far as to reason with himself, whether God, who had undoubtedly spoken to him, should be regarded as worthy of credit.

At the same time, we ought to know that Zacharias was not so unbelieving as to turn aside wholly from the faith; for there is a general faith which embraces the promise of eternal salvation and the testimony of a free adoption. On the other hand, when God has once received us into favor, he gives us many special promises, — that he will feed us, will deliver us from dangers, will vindicate our reputation, will protect our life; — and so there is a special faith which answers particularly to each of these promises. Thus, it will sometimes happen, that one who trusts in God for the pardon of his sins, and for salvation, will waver on some point, — will be too much alarmed by the dread of death, too solicitous about daily food, or too anxious about his plans. Such was the unbelief of Zacharias; for while he held the root and foundation of faith, he hesitated only on one point, whether God would give to him a son. Let us know, therefore, that those who are perplexed or disturbed by weakness on some particular occasion do not entirely depart or fall off from the faith, and that, though the branches of faith are agitated by various tempests, it does not give way at the root. Besides, nothing was farther from the intention of Zacharias than to call in question the truth of a divine promise; but while he was convinced generally that God is faithful, he was cunningly drawn by the craft and wiles of Satan to draw a wicked distinction. It is all the more necessary for us to keep diligent watch: for which of us shall be secure against the snares of the devil, when we learn that a man so eminently holy, who had all his life maintained strict watchfulness over himself, was overtaken by them?

19. I am Gabriel By these words the angel intimates that it was not his veracity, but that of God who sent him, and whose message he brought, that had been questioned; and so he charges Zacharias with having offered an insult to God. To stand before God signifies to be ready to yield obedience. It implies that he is not a mortal man, but a heavenly spirits — that he did not fly hither at random, but, as became a servant of God, had faithfully performed his duty: and hence it follows that God, the author of the promise, had been treated with indignity and contempt in the person of his ambassador. Of similar import is the declaration of Christ, “he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me,” (Luke 10:16.) Although the preaching of the gospel is not brought to us from heaven by angels, yet, since God attested by so many miracles that he was its author, and since Christ, the Prince and Lord of angels, once published it with his own mouth, (Hebrews 1:2,) that he might give it a perpetual sanction, its majesty ought to make as deep an impression upon us, as if all the angels were heard loudly proclaiming its attestation from heaven. Nay, the apostle, in the Epistle to the Hebrews, not satisfied with elevating the word of the gospel, which speaks by the mouth of men, to an equality with the law brought by angels, draws an argument from the less to the greater.

“If the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of rewards” (Hebrews 2:2,)

“of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God,” (Hebrews 10:29,)

whose “voice shakes not the earth only, but also heaven?” (Hebrews 12:26.) Let us learn to render to God the obedience of faith, which he values more highly than all sacrifices. Gabriel means the strength, or power, or pre-eminence of God, and this name is given to the angel on our account, to instruct us that we must not ascribe to angels any thing of their own, for whatever excellence they possess is from God. The Greek participle, παρεστηκὼς, (standing,) is in the past tense, but everybody knows that the past tense of such verbs is often taken for the present, and particularly when a continued act is expressed. The word εὐαγγελίσασθαι (to convey glad tidings) aggravates the crime of Zacharias; for he was ungrateful to God, who kindly promised a joyful and desirable event.

20. And, behold, thou shalt be dumb It was suitable that this kind of punishment should be inflicted on Zacharias, that, being dumb, he might await the fulfillment of the promise, which, instead of interrupting it by noisy murmurs, he ought to have heard in silence. Faith has its silence to lend an ear to the Word of God. It has afterwards its turn to speak and to answer Amen, according to that passage,

“I will say to them, Thou art my people, and they shall say, Thou art my God,” (Hosea 2:23.)

But as Zacharias had rashly interrupted the Word of God, he is not allowed this favor of breaking out immediately in thanksgiving, but is denied for a time the use of his tongue, which had been too forward. Yet God is pleased graciously to mitigate the punishment, first, by limiting its duration to ten months, and next by not withholding from Zacharias the favor which he was unworthy to enjoy. With the same gentleness does he treat us every day: for when our faith is weak, and we throw out many obstacles, the truth of God, in continuing to flow toward us, must of necessity break through them with a kind of violence. That is the angel’s meaning, when he reproaches Zacharias with unbelief, and yet declares that those things which Zacharias did not believe would be accomplished in due time And so Zacharias is not a little relieved by learning that his fault has not made void the promise of God, which will afterwards be displayed in a more remarkable manner. It does sometimes happen that, notwithstanding the opposition made by unbelievers, the Lord bestows and fulfils what he had promised to them. We have a remarkable instance of this in King Ahaz, who rejected the promised safety, and yet was delivered from his enemies, (Isaiah 7:12.) But that resulted, without any advantage to him, in the salvation of the chosen people. It was otherwise with Zacharias, in whom the Lord chastises, and at the same time pardons, the weakness of faith.

LUKE 1:21-25

Luke 1:21-25

21. And the people were waiting for Zacharias, and wondered that he tarried in the temple. 22. And when he came out, he could not speak to them: and they perceived that he had seen a vision in the temple. And he made them to understand by signs, Il leur donnoit a entendre par signes — Fr and remained speechless. 23. And it happened, when the days of his office were fulfilled, he departed to his own house. 24. Now after these days Elisabeth his wife conceived, and hid herself five months, saying, 25. Thus hath the Lord done to me in the days when he looked, that he might take away my reproach among men.

21. And the people were waiting Luke now relates that the people were witnesses of this vision. Zacharias had tarried in the temple longer than usual. This leads to the supposition that something uncommon has happened to him. When he comes out, he makes known, by looks and gestures, that he has been struck dumb. There is reason to believe, also, that there were traces of alarm in his countenance. Hence they conclude that God has appeared to him. True, there were few or no visions in that age, but the people remembered that formerly, in the time of their fathers, they were of frequent occurrence. It is not without reason, therefore, that they draw this conclusion from obvious symptoms: for it was not an ordinary occurrence, [it was not a common accident, but rather an astonishing work of God, Ce n'estoit point un accident commun, mais plustost une ceuvre ad-mirable de Dieu — Fr. ] that he became suddenly dumb without disease, and after a more than ordinary delay came out of the temple in a state of amazement. The word temple, as we have already mentioned, is put for the sanctuary, where the altar of incense stood, (Exodus 30:1.) From this place the priests, after performing their sacred functions, were wont to go out into their own court, for the purpose of blessing the people.

23. When the days were fulfilled Λειτουργία is employed by Luke to denote a charge or office, which passed, as we have said, to each of them in regular order, (1 Chronicles 24:3.) We are told that, when the time of his office had expired, Zacharias returned home. Hence we conclude that, so long as the priests were attending in their turns, they did not enter their own houses, that they might be entirely devoted and attached to the worship of God. For this purpose galleries were constructed around the walls of the temple, in which they had “chambers,” (1 Kings 6:5.) The law did not, indeed, forbid a priest to enter his house, but, as it did not permit those who ate the show-bread to come near their wives, (1 Samuel 21:4,) and as many persons were disposed to treat sacred things in an irreverent manner, this was probably discovered to be a remedy, that, being removed from all temptations, they might preserve themselves pure and clear from every defilement. And they were not only discharged from intercourse with their wives, but from the use of wine and every kind of intoxicating drink, (Leviticus 10:9.) While they were commanded to change their mode of living, it was advantageous for them not to depart from the temple, that the very sight of the place might remind them to cultivate such purity as the Lord had enjoined. It was proper also to withdraw every means of gratification, that they might devote themselves more unreservedly to their office.

The Papists of the present day employ this as a pretense for defending the tyrannical law of celibacy. They argue thus. The priests were formerly enjoined to withdraw from their wives, while they were engaged in religious services. Most properly is perpetual continence now demanded from the priests, who not in their turn, but every day, offer sacrifices; more especially since the importance of religious services is far higher than it was under the law. But I should like to know why they do not also abstain from wine and strong drink. For we are not at liberty to separate commandments which God has joined, so as to keep the one half and disregard the other. Intercourse with wives is not so expressly forbidden as the drinking of wine, (Ezekiel 44:21.) If, under the pretense of the law, the Pope enjoins celibacy on his priests, why does he allow them wine? Nay, on this principle, all priests ought to be thrown into some retired apartments of the churches, to pass their whole life immured in prisons, and excluded from the society of women and of the people.

It is now abundantly clear that they wickedly shelter themselves under the law of God, to which they do not adhere. But the full solution of the difficulty depends on the distinction between the law and the gospel. A priest stood in the presence of God, to expiate the sins of the people, to be, as it were, a mediator between God and men. He who sustained that character ought to have had something peculiar about him, that he might be distinguished from the common rank of men, and recognised as a figure of the true Mediator. Such, too, was the design of the holy garments and the anointing. In our day the public ministers and pastors of the church have nothing of this description. I speak of the ministers whom Christ has appointed to feed his flock, not of those whom the Pope commissions, as executioners rather than priests, to murder Christ. Let us therefore rest in the decision of the Spirit, which pronounces that “marriage is honorable in all,” (Hebrews 13:4.)

24. And hid herself This appears very strange, as if she had been ashamed of the blessing of God. Some think that she did not, venture to appear in public, so long as the matter was uncertain, for fear of exposing herself to ridicule, if her expectation were disappointed. In my opinion, she was so fully convinced of the promise made to her, that she had no doubt of its accomplishment. When she saw a severe punishment inflicted on her husband for “speaking unadvisedly with his lips,” (Psalm 106:33,) did she, for five successive months, cherish in her mind a similar doubt? But her words show clearly that her expectation was not doubtful or uncertain. By saying, thus hath the Lord done to me, she expressly and boldly affirms that his favor was ascertained. There might be two reasons for the delay. Until this extraordinary work of God was manifest, she might hesitate to expose it to the diversified opinions of men, for the world frequently indulges in light, rash, and irreverent talking about the works of God. Another reason might be that, when she was all at once discovered to be pregnant, men might be more powerfully excited to praise God. [For, when the works of God show themselves gradually, in process of time we make less account of them than if the thing had been accomplished all at once, without our having ever heard of it—Fr.] It was not, therefore, on her own account, but rather with a view to others, that Elisabeth hid herself

25. Thus hath the Lord done to me She extols in private the goodness of God, until the time is fully come for making it generally known. There is reason to believe that her husband had informed her by writing of the promised offspring, in consequence of which she affirms with greater certainty and freedom that God was the author of this favor. This is confirmed by the following words, when he looked, that he might take away my reproach; for she assigns it as the cause of her barrenness that the favor of God had been at that time withdrawn from her. Among earthly blessings, Scripture speaks in the highest terms of the gift of offspring. And justly: for, if the productiveness of the inferior animals is his blessing, the increase and fruitfulness of the human race ought to be reckoned a much higher favor. It is no small or mean honor, that God, who alone is entitled to be regarded as a Father, admits the children of the dust to share with him this title. Let us, therefore, hold this doctrine, that

“children are an heritage of the Lord, and the fruit of the womb is his reward,” (Psalm 127:3.)

But Elisabeth looked farther; for, though barren and old, she had conceived by a remarkable miracle, and contrary to the ordinary course of nature.

That he might take away my reproach Not without reason has barrenness been always accounted a reproach: for the blessing of the womb is enumerated among the signal instances of the divine kindness. Some think that this was peculiar to the ancient people: because Christ was to come from the seed of Abraham. But this had no reference, except to the tribe of Judah. Others think more correctly that the multiplication of the holy people was happy and blessed, as was said to Abraham, “I will make thy seed as the dust of the earth,” (Genesis 13:16;) and again,

“Tell the stars, if thou be able to number them: so shall thy seed be,” (Genesis 15:5.)

But we ought to connect the universal blessing, which extends to the whole human race, with the promise made to Abraham, which is peculiar to the church of God, (Genesis 13:15.) Let parents learn to be thankful to God for the children which he has given them, and let those who have no offspring acknowledge that God has humbled them in this matter. Elisabeth speaks of it exclusively as a reproach among men: for it is a temporal chastisement, from which we will suffer no loss in the kingdom of heaven.

LUKE 1:26-33

Luke 1:26-33

26. Now in the sixth month the angel Gabriel was sent by God to a city of Galilee, named Nazareth, 27. To a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. 28. And the angel, coming in to her, said, Hail, thou who hast found favor, the Lord is with thee: blessed art thou among women. 29. But when she had seen him, she was agitated by his address, and was considering what that salutation would be. 30. And the angel saith to her, Fear not, Mary: for thou hast found favor with God. 31. Behold, thou shalt conceive in thy womb, and shalt bring forth a son, and thou shalt call his name JESUS. 32. He shall be great, and shall be called the Son of the Highest; and the Lord God will give to him the throne of David his father: 33. And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.

26. Now in the sixth month It was a wonderful dispensation of the divine purpose, and far removed from the ordinary judgment of men, that God determined to make the beginning of the generation of the herald more illustrious than that of his own Son. The prophecy respecting John was published in the temple and universally known: Christ is promised to a virgin in an obscure town of Judea, and this prophecy remains buried in the breast of a young woman. But it was proper that, even from the birth of Christ, that saying should be fulfilled,

“it pleased God by foolishness to save them that believe,” (1 Corinthians 1:21.)

The treasure of this mystery was committed by him to a virgin in such a manner, that at length, when the proper time came, it might be communicated to all the godly. It was, I own, a mean kind of guardianship; but whether for trying the humility of faith, or restraining the pride of the ungodly, it was the best adapted. Let us learn, even when the reason does not immediately appear, to submit modestly to God, and let us not be ashamed to receive instruction from her who carried in her womb Christ the eternal “wisdom of God,” (1 Corinthians 1:24.) There is nothing which we should more carefully avoid than the proud contempt that would deprive us of the knowledge of the inestimable secret, which God has purposely “hid from the wise and prudent, and revealed” to the humble and “to babes,” (Luke 10:21.)

It was, I think, for the same reason that he chose a virgin betrothed to a man There is no foundation for Origen’s opinion, that he did this for the purpose of concealing from Satan the salvation which he was preparing to bestow on men. The marriage was a veil held out before the eyes of the world, that he who was commonly “supposed to be the son of Joseph” (Luke 3:23) might at length be believed and acknowledged by the godly to be the Son of God. Yet the entrance of Christ into the world was not destitute of glory; for the splendor of his Godhead was manifested from the commencement by his heavenly Father. Angels announced that “a Savior was born,” (Luke 2:11;) but their voice was only heard by the shepherds, and traveled no farther. One miracle, — everywhere published by “the wise men who came from the east,” (Matthew 2:1) that they had seen a star which proclaimed the birth of the Highest King,—may have been highly celebrated. Yet we see how God kept his Son, as it were, in concealment, until the time of his full manifestation arrived, and then erected for him a platform, that he might be beheld by all.

The participle μεμνηστευμένην, which is employed by the Evangelist, signifies that the virgin had then been engaged to her bridegroom, but was not yet given as a wife to her husband. For it was customary among Jewish parents to keep their daughters some time at home, after they had been betrothed to men; otherwise, the law relating to the seduction of a “betrothed damsel” (Deuteronomy 22:23) would have been unnecessary. Luke says that Joseph was of the house of David; for families are usually reckoned by the names of the men; but on this point we shall speak more fully in another place.

28. Hail, thou who hast obtained favor The angel’s commission being of an astonishing and almost incredible description, he opens it with a commendation of the grace of God. And certainly, since our limited capacities admit too slender a portion of knowledge for comprehending the vast greatness of the works of God, our best remedy is, to elevate them to meditation on his boundless grace. A conviction of the Divine goodness is the entrance of faith, and the angel properly observes this order, that, after preparing the heart of the virgin by meditation on the grace of God, he may enlarge it to receive an incomprehensible mystery. For the participle κεχαριτωμένη, which Luke employs, denotes the undeserved favor of God. This appears more clearly from the Epistle to the Ephesians, (1:6,) where, speaking of our reconciliation to God, Paul says, God “hath made us accepted (ἐχαρίτωσεν) in the Beloved:” that is, he has received into his favor, and embraced with kindness, us who were formerly his enemies.

The angel adds, the Lord is with thee To those on whom he has once bestowed his love God shows himself gracious and kind, follows and “crowns them with loving-kindness,” (Psalm 103:4.) Next comes the third clause, that she is blessed among women. Blessing is here put down as the result and proof of the Divine kindness. The word Blessed does not, in my opinion, mean, Worthy of praise; but rather means, Happy. Thus, Paul often supplicates for believers, first “grace” and then “peace,” (Romans 1:7; Ephesians 1:2,) that is, every kind of blessings; implying that we shall then be truly happy and rich, when we are beloved by God, from whom all blessings proceed. But if Mary’s happiness, righteousness, and life, flow from the undeserved love of God, if her virtues and all her excellence are nothing more than the Divine kindness, it is the height of absurdity to tell us that we should seek from her what she derives from another quarter in the same manner as ourselves. With extraordinary ignorance have the Papists, by an enchanter’s trick, changed this salutation into a prayer, and have carried their folly so far, that their preachers are not permitted, in the pulpit, to implore the grace of the Spirit, except through their Hail, Mary “Ave, Maria.” But not only are these words a simple congratulation. They unwarrantably assume an office which does not belong to them, and which God committed to none but an angel. Their silly ambition leads them into a second blunder, for they salute a person who is absent.

29. When she had seen him, she was agitated Luke does not say that she was agitated by the presence of the angel, but by his address. Why then does he also mention his presence? “Cur ergo aspectus etiam meminit?” Calvin's allusion is brought out more clearly in his own vernacular. “Pourquoy donc dit-il, Quand elle l'eut veu?” — “Why then does he say, When she had seen him?” The reason, I think, is this. Perceiving in the angel something of heavenly glory, she was seized with sudden dread arising out of reverence for God. She was agitated, because she felt that she had received a salutation, not from a mortal man, but from an angel of God. But Luke does not say that she was so agitated as to have lost recollection. On the contrary, he mentions an indication of an attentive and composed mind; for he afterwards adds, and was considering what that salutation would be: that is, what was its object, and what was its meaning. It instantly occurred to her that the angel had not been sent for a trifling purpose. This example reminds us, first, that we ought not to be careless observers of the works of God; and, secondly, that our consideration of them ought to be regulated by fear and reverence.

30. Fear not, Mary He bids her lay aside fear. Let us always remember—what arises from the weakness of the flesh—that, whenever the feeblest ray of the Divine glory bursts upon us, we cannot avoid being alarmed. When we become aware, in good earnest, of the presence of God, we cannot think of it apart from its effects. “Neque otiosam imaginari licet.” — “Car nous ne pouvons point apprehender à bon escient la presence de Dieu, sinon avec ses effects.” Accordingly, as we are all amenable to his tribunal, fear gives rise to trembling, until God manifests himself as a Father. The holy virgin saw in her own nation such a mass of crimes, that she had good reason for dreading heavier punishments. To remove this fear, the angel declares that he has come to certify and announce an inestimable blessing. The Hebrew idiom, Thou hast found favor, is used by Luke instead of, “God has been merciful to thee:” for a person is said to find favor, not when he has sought it, but when it has been freely offered to him. Instances of this are so well known, that it would be of no use to quote them.

31. Behold, thou shalt conceive in thy womb The angel adapts his words, first to Isaiah’s prophecy, (Isaiah 7:14,) and next to other passages of the Prophets, with the view of affecting more powerfully the mind of the virgin: for such prophecies were well known and highly esteemed among the godly. At the same time, it ought to be observed that the angel did not merely speak in private to the ear of the virgin, but brought glad tidings, (εὐαγγέλιον,) which were shortly afterwards to be published throughout the whole world. It was not without the purpose of God, that the agreement, between ancient prophecies and the present message respecting the manifestation of Christ, was so clearly pointed out. The word conceive is enough to set aside the dream of Marcion and Manichaeus: for it is easy to gather from it that Mary brought forth not an ethereal body or phantom, but the fruit which she had previously conceived in her womb.

Thou shalt call his name Jesus The reason of the name is given by Matthew: for he shall save his people from their sins, (Matthew 1:21.) And so the name contains a promise of salvation, and points out the object for which Christ was sent by the Father into the world, as he tells us that he “came not to judge the world, but to save the world,” (John 12:47.) Let us remember that not by the will of men, but by the command of God, was this name given to him by the angel, that our faith may have its foundation, not in earth, but in heaven. It is derived from the Hebrew word ישע, salvation, from which comes הושיע, which signifies to save. It is a waste of ingenuity to contend that it differs from the Hebrew name יהושוע, (Jehoshua or Joshua.) The Rabbins everywhere write the word Jesu; and they do this with evident malice, that they may not bestow on Christ an honorable name, but, on the contrary, may insinuate that he is some pretended Jew. Their manner of writing it, accordingly, is of no more importance than the barking of a dog. The objection that it is far beneath the dignity of the Son of God to have a name in common with others, might equally apply to the name Christ, or Anointed But the solution of both is easy. What was exhibited in shadow under the law is fully and actually manifested in the Son of God; or, what was then a figure is in him a substance. There is another objection of as little weight. They assert that the name of Jesus is not worthy of veneration and awe, that at the name of Jesus every knee should bow, (Philippians 2:9, 10,) if it does not belong exclusively to the Son of God. For Paul does not attribute to him a magical name, as if in its very syllables majesty resided, but his language simply means that Christ has received from the Father the highest authority, to which the whole world ought to submit. Let us then bid adieu to such imaginations, and know, that the name Jesus was given to Christ, in order that believers may be instructed to seek in him what had formerly been shadowed out under the Law.

32. He shall be great The angel had said the same thing about John the Baptist, and yet did not intend to make him equal to Christ. But the Baptist is great in his own class, while the greatness of Christ is immediately explained to be such as raises him above all creatures. For to him alone this belongs as his own peculiar prerogative to be called the Son of God. So the apostle argues.

Unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? (Hebrews 1:5.)

Angels and kings, I admit, are sometimes dignified with this title in Scripture; but they are denominated in common the sons of God, on account of their high rank. But it is perfectly clear and certain, that God distinguishes his own Son from all the others, when he thus addresses him particularly, Thou art my Son, (Psalm 2:7.) Christ is not confounded either with angels or with men, so as to be one of the multitude of the sons of God; but what is given to him no other has a right to claim. The sons of God are kings, not certainly by natural right, but because God has bestowed on them so great an honor. Even angels have no right to this distinction, except on account of their high rank among creatures, in subordination to the Great Head, (Ephesians 1:21.) We too are sons, but by adoption, which we obtain by faith; for we have it not from nature: Christ is the only Son, the only-begotten of the Father, (John 1:14.)

The future tense of the verb, he shall be called the Son of the Highest, is tortured by that filthy dog The use of such epithets may not be easily reconciled to the refinements of modern taste; but, three centuries ago, few readers would be startled by them, and they are much more sparingly employed by Calvin than by many of his contemporaries. Not to mention that Paul says, Beware of dogs, (Philippians 3:2,) and that the statement, Without are dogs, (Revelation 22:15,) bears the impress of the Alpha and Omega, (Revelation 22:13,) Servetus, to whom the epithet “filthy” is applied, had denied the fundamental doctrine of our Lord's supreme Divinity, and had luxuriated in the most revolting and blasphemous expressions. — Ed. Servetus to prove that Christ is not the eternal Son of God, but began to be so considered, when he took upon him our flesh. This is an intolerable slander. He argues that Christ was not the Son of God before he appeared in the world clothed with flesh; because the angel says, He shall be called On the contrary, I maintain, the words of the angel mean nothing more than that he, who had been the Son of God from eternity, would be manifested as such in the flesh, (1 Timothy 3:16;) for to be called denotes clear knowledge. There is a wide difference between the two statements, — that Christ began to be the Son of God, which he was not before, — and that he was manifested among men, in order that they might know him to be the person who had been formerly promised. Certainly, in every age God has been addressed by his people as a Father, and hence it follows, that he had a Son in heaven, from whom and by whom men obtained the sonship. For men take too much upon them, if they venture to boast of being the sons of God, in any other respect than as members of the only-begotten Son, (John 1:18.) Certain it is, that confidence in the Son alone, as Mediator, inspired the holy fathers with confidence to employ so honorable an address. That more complete knowledge, of which we are now speaking, is elsewhere explained by Paul to mean, that we are now at liberty not only to call God our Father, but boldly to cry, Abba, Father, (Romans 8:15; Galatians 4:6.)

The Lord God will give unto him the throne of his father David We have said that the angel borrows from the prophets the titles which he bestows on Christ, in order that the holy virgin might more readily acknowledge him to be the Redeemer formerly promised to the fathers. Whenever the prophets speak of the restoration of the church, they direct all the hope of believers to the kingdom of David, so that it became a common maxim among the Jews, that the safety of the church would depend on the prosperous condition of that kingdom, and that nothing was more fitting and suitable to the office of the Messiah than to raise up anew the kingdom of David. Accordingly, the name of David is sometimes applied to the Messiah. “They shall serve the Lord their God, and David their king,” (Jeremiah 30:9.) Again, “my servant David shall be a prince among them,” (Ezekiel 34:24; 37:24.) “They shall seek the Lord their God, and David their king,” (Hosea 3:5.) The passages in which he is called “the son of David” are sufficiently well known. In a word, the angel declares that in the person of Christ would be fulfilled the prediction of Amos, “In that day will I raise up the tabernacle of David that is fallen,” (Amos 9:11.)

33. And he shall reign over the house of Jacob As salvation was promised, in a peculiar manner, to the Jews, (the covenant having been made with their father Abraham, Genesis 17:7,) and Christ, as Paul informs us, “was a minister of the circumcision,” (Romans 15:8,) the angel properly fixed his reign in that nation, as its peculiar seat and residence. But this is in perfect accordance with other predictions, which spread and extend the kingdom of Christ to the utmost limits of the earth. By a new and wonderful adoption, God has admitted into the family of Jacob the Gentiles, who formerly were strangers; though in such a manner that the Jews, as the first-born, held a preferable rank; as it is said, “The Lord shall send the rod of thy strength out of Zion,” (Psalm 110:3.) Christ’s throne was, therefore, erected among the people of Israel, that he might thence subdue the whole world. All whom he has joined by faith to the children of Abraham are accounted the true Israel. Though the Jews, by their revolt, have separated themselves from the church of God, yet the Lord will always preserve till the end some “remnants” (Romans 11:5;) for his “calling is without repentances” (Romans 11:29.) The body of the people is apparently cut off; but we ought to remember the mystery of which Paul speaks, (Romans 11:25,) that God will at length gather some of the Jews out of the dispersion. Meanwhile, the church, which is scattered through the whole world, is the spiritual house of Jacob; for it drew its origin from Zion.

For ever The angel points out the sense in which it was so frequently predicted by the prophets that the kingdom of David would be without end. It was only during his own reign and that of Solomon, that it remained wealthy and powerful Rehoboam, the third successor, hardly retained a tribe and a half. The angel now declares that, when it has been established in the person of Christ, it will not be liable to destruction, and, to prove this, employs the words of Daniel, (7:14,) of his kingdom there shall be no end Daniel's prediction referred to runs thus: “His dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.” The angel does not employ these words; but his departure from them is not strongly marked, and it can scarcely be doubted that he had this passage in his eye. — Ed. Though the meaning of the words is, that God will for ever protect and defend the kingdom of Christ and the church, so that it shall not perish on the earth “as long as the sun and moon endure,” (Psalm 72:5, 17,) yet its true perpetuity relates to the glory to come. So then, believers follow each other in this life, by an uninterrupted succession, till at length they are gathered together in heaven, where they shall reign without end.

LUKE 1:34-38

Luke 1:34-38

34. And Mary said to the angel, How shall this be, since I know not a man? 35. And the angel answering said to her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: wherefore also the holy thing which shall be born shall be called the Son of God. 36. And, behold, Elisabeth thy cousin, even she hath conceived a son in her old age, and this is the sixth month to her who was called barren: 37. For no word shall be impossible with God. 38. And Mary said, Behold the handmaid of the Lord: be it unto me according to thy word. And the angel departed from her.

34. How shall this be? The holy virgin appears to confine the power of God within as narrow limits as Zacharias had formerly done; for what is beyond the common order of nature, she concludes to be impossible. She reasons in this manner. I know not a man: how then can I believe that what you tell me will happen? We ought not to give ourselves very much trouble, “Nec vero magnopere laborandum est.” This is bold language, and must have sounded harsh and irreverent to a Popish ear: but in his French version Calvin uses still less ceremony. “We must not tease ourselves much to find out a way of vindicating her entirely“ — “Or il ne nous faut pas beaucoup tormenter a trouver facon de la justifier entierement.” — Ed. to acquit her of all blame. She ought immediately to have risen by faith to the boundless power of God, which is not at all lettered to natural means, but sways the whole world. Instead of this, she stops at the ordinary way of generation. Still, it must be admitted that she does not hesitate or inquire in such a manner as to lower the power of God to the level of her senses; but is only carried away by a sudden impulse of astonishment to put this question. That she readily embraced the promise may be concluded from this, that, though many things presented themselves on the opposite side, she has no doubt but on one point.

She might instantly have objected, where was that throne of David? for all the rank of kingly power had been long ago set aside, and all the luster of royal descent had been extinguished. Unquestionably, if she had formed her opinion of the matter according to the judgment of the flesh, she would have treated as a fable what the angel had told her. There can be no doubt that she was fully convinced of the restoration of the church, and easily gave way to what the flesh would have pronounced to be incredible. And then it is probable that the attention of the public was everywhere directed at that time to the prediction of Isaiah, in which God promises that he would raise up a rod out of the despised stem of Jesse, (Isaiah 11:1.) That persuasion of the kindness of God, which had been formed in the mind of the virgin, led her to admit, in the fullest manner, that she had received a message as to raising up anew the throne of David. If it be objected that there was also another prediction, a virgin shall conceive and bear a son, (Isaiah 7:14,) I reply, that this mystery was then very imperfectly understood. True, the Fathers expected the birth of a King, under whose reign the people of God would be happy and prosperous; but the manner of its accomplishment lay concealed, as if it had been hidden by a veil. There is no wonder, therefore, if the holy virgin puts a question on a subject hitherto unknown to her.

The conjecture which some have drawn from these words, that she had formed a vow of perpetual virginity, is unfounded and altogether absurd. She would, in that case, have committed treachery by allowing herself to be united to a husband, and would have poured contempt on the holy covenant of marriage; which could not have been done without mockery of God. Although the Papists have exercised barbarous tyranny on this subject, yet they have never proceeded so far as to allow the wife to form a vow of continence at her own pleasure. Besides, it is an idle and unfounded supposition that a monastic life existed among the Jews.

We must reply, however, to another objection, that the virgin refers to the future, and so declares that she will have no intercourse with a man. The probable and simple explanation is, that the greatness or rather majesty of the subject made so powerful an impression on the virgin, that all her senses were bound and locked up in astonishment. When she is informed that the Son of God will be born, she imagines something unusual, and for that reason leaves conjugal intercourse out of view. Hence she breaks out in amazement, How shall this be? And so God graciously forgives her, and replies kindly and gently by the angel, because, in a devout and serious manner, and with admiration of a divine work, she had inquired how that would be, which, she was convinced, went beyond the common and ordinary course of nature. In a word, this question was not so contrary to faith, because it arose rather from admiration than from distrust.

35. The Holy Ghost shall come upon thee The angel does not explain the manner, so as to satisfy curiosity, which there was no necessity for doing. He only leads the virgin to contemplate the power of the Holy Spirit, and to surrender herself silently and calmly to his guidance. The word ἐπελεύσεται, shall come upon, denotes that this would be an extraordinary work, in which natural means have no place. The next clause is added by way of exposition, and the power of the Highest shall overshadow thee: for the Spirit may be regarded as the essential power of God, whose energy is manifested and exerted in the entire government of the world, as well as in miraculous events. There is an elegant metaphor in the word ἐπισκιάσει, overshadow. The power of God, by which he guards and protects his own people, is frequently compared in Scripture to a shadow, (Psalm 17:8; 57:1; 91:1.) But it appears to have another and peculiar meaning in this passage. The operation of the Spirit would be secret, as if an intervening cloud did not permit it to be beheld by the eyes of men. Now, as God, in performing miracles, withholds from us the manner of his proceedings, so what he chooses to conceal from us ought to be viewed, on our part, with seriousness and adoration.

Therefore also the holy thing which shall be born This is a confirmation of the preceding clause: for the angel shows that Christ must not be born by ordinary generation, “Christum opportere absque viri et mulieris coitu nasci.” that he may be holy, and that he may be the Son of God; that is, that in holiness and glory he may be high above all creatures, and may not hold an ordinary rank among men. Heretics, who imagine that he became the Son of God after his human generation, seize on the particle therefore as meaning that he would be called the Son of God, because he was conceived in a remarkable manner by the power of the Holy Spirit. But this is a false conclusion: for, though he was manifested to be the Son of God in the flesh, it does not follow that he was not the Word begotten of the Father before the ages. On the contrary, he who had been the Son of God in his eternal Godhead, appeared also as the Son of God in human flesh. This passage not only expresses a unity of person in Christ, but at the same time points out that, in clothing himself with human flesh, Christ is the Son of God. As the name, Son of God, belonged to the divine essence of Christ from the beginning, so now it is applied unitedly to both natures, because the secret and heavenly manner of generation has separated him from the ordinary rank of men. In other passages, indeed, with the view of asserting that he is truly man, he calls himself the Son of man, (John 5:27;) but the truth of his human nature is not inconsistent with his deriving peculiar honor above all others from his divine generation, having been conceived out of the ordinary way of nature by the Holy Spirit. This gives us good reason for growing confidence, that we may venture more freely to call God our Father, because his only Son, in order that we might have a Father in common with him, chose to be our brother.

It ought to be observed also that Christ, because he was conceived by a spiritual power, is called the holy seed For, as it was necessary that he should be a real man, in order that he might expiate our sins, and vanquish death and Satan in our flesh; so was it necessary, in order to his cleansing others, that he should be free from every spot and blemish, (1 Peter 1:19.) Though Christ was formed of the seed of Abraham, yet he contracted no defilement from a sinful nature; for the Spirit of God kept him pure from the very commencement: and this was done not merely that he might abound in personal holiness, but chiefly that he might sanctify his own people. The manner of conception, therefore, assures us that we have a Mediator separate from sinners, (Hebrews 7:26.)

36. And, behold, Elisabeth thy cousin By an instance taken from her own relatives, the angel encourages the faith of Mary to expect a miracle. If neither the barrenness nor the old age of Elisabeth could prevent God from making her a mother, there was no better reason why Mary should confine her view within the ordinary limits of nature, when she beheld such a demonstration of divine power in her cousin He mentions expressly the sixth month; because in the fifth month a woman usually feels the child quicken in the womb, so that the sixth month removes all doubt. True, Mary ought to have placed such a reliance on the bare word of God as to require no support to her faith from any other quarter; but, to prevent farther hesitation, the Lord condescends to strengthen his promise by this new aid. With equal indulgence does he cheer and support us every day; nay, with greater indulgence, because our faith is weaker. That we may not doubt his truth, testimonies to confirm it are brought by him from every direction.

A question arises, how Elisabeth, who was of the daughters of Aaron, (ver. 5,) and Mary, who was descended from the stock of David, could be cousins This appears to be at variance with the law, which prohibited women from marrying into a different tribe from their own, (Numbers 36:6.) With respect to the law, if we look at its object, it forbade those intermarriages only which might “remove inheritances from tribe to tribe,” (Numbers 36:7.) No such danger existed, if any woman of the tribe of Judah married a priest, to whom an inheritance could not be conveyed. The same argument would hold if a woman of the tribe of Levi passed into another tribe. It is possible that the mother of the holy virgin might be descended from the family of Aaron, and so her daughter might be cousin to Elisabeth.

37. For no word shall be impossible with God If we choose to take ῥη̑μα, word, in its strict and native sense, the meaning is, that God will do what he hath promised, for no hinderance can resist his power. The argument will be, God hath promised, and therefore he will accomplish it; for we ought not to allege any impossibility in opposition to his word But as a word often means a thing in the idiom of the Hebrew language, (which the Evangelists followed, though they wrote in Greek,) “Laquelle ont suivie les Evangelistes, combien qu'ils escrivissent en Grec.” — Fr. we explain it more simply, that nothing is impossible with God We ought always, in- deed, to hold it as a maxim, that they wander widely from the truth who, at their pleasure, imagine the power of God to be something beyond his word; for we ought always to contemplate his boundless power, that it may strengthen our hope and confidence. But it is idle, and unprofitable, and even dangerous, to argue what God can do unless we also take into account what he resolves to do. The angel does here what God frequently does in Scripture, employs a general doctrine to confirm one kind of promise. This is the true and proper use of a general doctrine, to apply its scattered promises to the present subject, whenever we are uneasy or distressed; for so long as they retain their general form, they make little impression upon us. We need not wonder if Mary is reminded by the angel of the power of God; for our distrust of it diminishes very greatly our confidence in the promises. All acknowledge in words that God is Almighty; but, if he promises any thing beyond what we are able to comprehend, we remain in doubt. “Haesitamus.” — “We are in a state of uncertainty, without being able to convince ourselves of it.” — “Nous sommes en branle sans pouvoir nous y asseurer.” — Fr. Whence comes this but from our ascribing to his power nothing more than what our senses receive? Thus Paul, commending the faith of Abraham, says, that he

“gave glory to God, being fully persuaded that what he had promised he was able also to perform,” (Romans 4:20, 21.)

In another passage, speaking of the hope of eternal life, he sets before him the promise of God. “I know,” says he,

“whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him,” (2 Timothy 1:12.)

This may seem to be a small portion of faith; for no man, however wicked, openly denies God’s claim to be Almighty. But he who has the power of God firmly and thoroughly fixed in his heart will easily surmount the other obstacles which present themselves to faith. It ought to be observed, however, that the power of God is viewed by true faith, if I may use the expression, as efficacious “Effectualem.” — “We must observe that true faith apprehends the power of God, not in the air, but with its results.” — “Il faut noter que la vraye foy apprehende la puissance de Dieu, non point en l'alr, mais avec ses effects.” For God is and wishes to be acknowledged as powerful, that by the accomplishment itself he may prove his faithfulness.

38. Behold the handmaid of the Lord The holy virgin does not allow herself to dispute any farther: and yet many things might unquestionably have obtruded themselves, to repress that faith, and even to draw off her attention from what was said to her by the angel. But she stops the entrance of opposing arguments, and compels herself to obey. This is the real proof of faith, when we restrain our minds, and, as it were, hold them captive, so that they dare not reply this or that to God: for boldness in disputing, on the other hand, is the mother of unbelief. These are weighty expressions, Behold the handmaid of the Lord: for she gives and devotes herself unreservedly to God, that he may freely dispose of her according to his pleasure. Unbelievers withdraw from his hand, and, as far as lies in their power, obstruct his work: but faith presents us before God, that we may be ready to yield obedience. But if the holy virgin was the handmaid of the Lord, because she yielded herself submissively to his authority, there cannot be worse obstinacy than to fly from him, and to refuse that obedience which he deserves and requires. In a word, as faith alone makes us obedient servants to God, and gives us up to his power, so unbelief makes us rebels and deserters. Be it unto me This clause may be interpreted in two ways. Either the holy virgin, leaving her former subject, “Laissant son premier propos.” betakes herself suddenly to prayers and supplications; or, she proceeds in the same strain “Uno contextu.” — “En continuant le fil de son propos.” to yield and surrender herself to God. I interpret it simply that she is convinced of the power of God, follows cheerfully where he calls, trusts also to his promise, and not only expects, but eagerly desires, its accomplishment. [We must also observe that she is convinced on the word of the angel, because she knows that it proceeded from God: valuing its credit, not with reference to him who was its messenger, but with reference to him who was its author. “Il faut aussi noter qu'elle s'asseure sur la parole de l'Ange, par ce qu'elle sait qu'elle est procedee de Dieu: pesant la dignite d'icelle non a cause de celuy qui en estoit le messager, mais a cause de celui qui en estoit l'autheur.” ]

LUKE 1:39-45

Luke 1:39-45

39. And Mary arising in those days went into the mountainous parts “In montana;” — “et s'en alla hastivement aux montagnes;” — “and went away hastily to the mountains.” with haste, into a city of Judah, 40. And entered into the house of Zacharias, and saluted Elisabeth. 41. And it happened, when Elisabeth heard the salutation of Mary, the babe started “L'enfant tressaillit.” in her womb, and Elisabeth was filled with the Holy Ghost, 42. And exclaimed with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. 43. And whence is this to me, that the mother of my Lord should come to me? 44. For lo, when the voice of thy salutation was made “Facta est;” — “est parvenue a mes aureilles;” — “reached my ears.” in my ears, the babe started for joy in my womb. 45. And blessed is she who believed: for there shall be a fulfillment “Complementum erit.” to those things which have been told her by the Lord. “Car les choses qui luy ont este dites par le Seigneur luy seront accomplies.” — “For the things which were told her by the Lord shall be accomplished to her.”

39. And Mary arising This departure mentioned by Luke proves that Mary’s faith was not of a transitory nature: for the promise of God does not fade away with the presence of the angel, but is impressed upon her mind. The haste indicates a sincere and strong affection. We may infer from it that the Virgin disregarded every thing else and formed a just estimate of this grace of God. But it may be inquired, what was her object in undertaking this journey? It certainly was not made for the mere purpose of inquiry: for she cherished in her heart by faith the Son of God as already conceived in her womb. Nor do I agree with those who think that she came for the purpose of congratulating Elisabeth. “Gratulandi causa;” — “pour faire caresse a sa cousine.” I think it more probable that her object was, partly to increase and strengthen her faith, and partly to celebrate the grace of God which both had received. “Illustrandae ultro citroque gratiae Dei;” — “de celebrer et magnifier la grace de Dieu faite a l'une et a l'autre.”

There is no absurdity in supposing, that she sought to confirm her faith by a view of the miracle, which had been adduced to her with no small effect by the angel. For, though believers are satisfied with the bare word of God, yet they do not disregard any of his works which they find to be conducive to strengthen their faith. Mary was particularly bound to receive the assistance which had been offered, unless she chose to reject what the Lord had freely given to her. Besides, the mutual interview might arouse both Elisabeth and herself to higher gratitude, as is evident from what follows. The power of God became more remarkable and striking by taking in at one view both favors, the very comparison of which gave no small additional luster. Luke does not name the city in which Zacharias dwelt, but only mentions that it belonged to the tribe of Judah, and that it was situated in a hilly district. Hence we infer that it was farther distant than Jerusalem was from the town of Nazareth.

41. When Elisabeth heard It is natural that sudden joy, on the part of a pregnant woman, should cause a motion of the child in her womb; but Luke intended to express an extraordinary occurrence. No good purpose would be served by involving ourselves in intricate questions, if the child was aware of the presence of Christ, or felt an emotion of piety: it is enough for us that the babe started by a secret movement of the Spirit. Luke does not say that the feeling belonged to the child, but rather intimates that this part of the Divine operation took place in the mother herself, that the babe started in her womb The expression, she was filled with the Holy Ghost, means that she was suddenly endued with the gift of prophecy to an unusual extent: for the gifts of the Spirit had not formerly been wanting in her, but their power then appeared more abundant and extraordinary.

42. Blessed art thou She seems to put Mary and Christ on an equal footing, which would have been highly improper. But I cheerfully agree with those who think that the second clause assigns the reason; for and often signifies because. Accordingly, Elisabeth affirms, that her cousin was blessed on account of the blessedness of her child. To carry Christ in her womb was not Mary’s first blessedness, but was greatly inferior to the distinction of being born again by the Spirit of God to a new life. Yet she is justly called blessed, on whom God bestowed the remarkable honor of bringing into the world his own Son, through whom she had been spiritually renewed. And at this day, the blessedness brought to us by Christ cannot be the subject of our praise, without reminding us, at the same time, of the distinguished honor which God was pleased to bestow on Mary, in making her the mother of his Only Begotten Son.

43. And whence is this to me? The happy medium observed by Elisabeth is worthy of notice. She thinks very highly of the favors bestowed by God on Mary, and gives them just commendation, but yet does not praise them more highly than was proper, which would have been a dishonor to God. For such is the native depravity of the world, that there are few persons who are not chargeable with one of these two faults. Some, delighted beyond measure with themselves, and desirous to shine alone, enviously despise the gifts of God in their brethren; while others praise them in so superstitious a manner as to convert them into idols. The consequence has been, that the first rank is assigned to Mary, and Christ is lowered as it were to the footstool. “Christo velut in subsellium redacto.” Subsellium is evidently not employed here to convey a shade of the honor belonging to the seats. Elisabeth, again, while she praises her, is so far from hiding the Divine glory, that she ascribes everything to God. And yet, though she acknowledges the superiority of Mary to herself and to others, she does not envy her the higher distinction, but modestly declares that she had obtained more than she deserved.

She calls Mary the mother of her Lord This denotes a unity of person in the two natures of Christ; as if she had said, that he who was begotten a mortal man in the womb of Mary is, at the same time, the eternal God. For we must bear in mind, that she does not speak like an ordinary woman at her own suggestion, but merely utters what was dictated by the Holy Spirit. This name Lord strictly belongs to the Son of God “manifested in the flesh,” (1 Timothy 3:16,) who has received from the Father all power, and has been appointed the highest ruler of heaven and earth, that by his agency God may govern all things. Still, he is in a peculiar manner the Lord of believers, who yield willingly and cheerfully to his authority; for it is only of “his body” that he is “the head,” (Ephesians 1:22, 23.) And so Paul says, “though there be lords many, yet to us,” that is, to the servants of faith, “there is one Lord,” (1 Corinthians 8:5, 6.) By mentioning the sudden movement of the babe which she carried in her womb, (ver. 44,) as heightening that divine favor of which she is speaking, she unquestionably intended to affirm that she felt something supernatural and divine.

45. And blessed is she that believed It was by a hidden movement of the Spirit, as is evident from a former statement of Luke, that Elisabeth spoke. The same Spirit declares that Mary is blessed because she believed, and by commending Mary’s faith, informs us generally in what the true happiness of men consists. Mary was blessed, because, embracing in her heart the promise of God, she conceived and brought forth a Savior to herself and to the whole which the Judges occupied; as when Cicero proposes to appeal from the Senate to the popular assembly, ”a subselliis in rem deferre.” Calvin may have had in his eye such a phrase as “imi subsellii vir,” and his meaning is fully brought out by his own version, “sur le marchepied.” — Ed world. This was peculiar to her: but as we have not a drop of righteousness, life, or any other benefit, except so far as the Lord presents them to us in his Word, it is faith alone that rescues us from the lowest poverty and misery, and makes us partakers of true happiness.

There is great weight in this clause, for there shall be a fulfillment to those things which have been told her The meaning is, faith gives way to the divine promises, that they may obtain their accomplishment in us. The truth of God certainly does not depend on the will of men, but God remains always true, (Romans 3:4,) though the whole world—unbelievers and liars—should attempt to ruin his veracity. Yet, as unbelievers are unworthy to obtain the fruit of the promises, so Scripture teaches us, that by faith alone they are powerful for our salvation. God offers his benefits indiscriminately to all, and faith opens its bosom “Sinum expandit;” — “mais la foy, par maniere dire, tend son giron pour les recevoir;” — “but faith, so to speak, holds its lap to receive them.” to receive them; while unbelief allows them to pass away, so as not to reach us. If there had been any unbelief in Mary, that could not prevent God from accomplishing his work in any other way which he might choose. But she is called blessed, because she received by faith the blessing offered to her, and opened up the way to God for its accomplishment; while faith, on the other hand, shuts the gate, and restrains his hand from working, that they who refuse the praise due to its power may not feel its saving effect. We must observe also the relation between the word and faith, from which we learn that, in the act of believing, we give our assent to God who speaks to us, and hold for certain what he has promised to us that he will do. The phrase, by the Lord, is of the same import with an expression in common use, on the part of God; for the promise had been brought by the angel, but proceeded from God alone. Hence we infer that, whether God employs the ministrations of angels or of men, he wishes equal honor to be paid to his Word as if he were visibly descending from heaven.

LUKE 1:46-50

Luke 1:46-50

46. And Mary saith, My soul magnifieth the Lord, 47. And my spirit hath rejoiced “Exultavit;” — “mon esprit s'est esiouy.” in God my Savior. 48. Because he hath looked upon the low condition of his handmaid: for from this time all generations shall call me blessed, 49. Because he who is mighty hath done to me wonderful “Magnifica.” things: and holy is his name. 50. And his mercy is from generation to generation to them that fear him.

Now follows a remarkable and interesting song of the holy virgin, which plainly shows how eminent were her attainments in the grace of the Spirit. There are three clauses in this song. First, Mary offers solemn thanksgiving for that mercy of God which she had experienced in her own person. Next, she celebrates in general terms God’s power and judgments. Lastly, she applies these to the matter in hand, treating of the redemption formerly promised, and now granted to the church.

46. My soul magnifieth Here Mary testifies her gratitude, as we have already said. But as hypocrites, for the most part, sing the praises of God with open mouth, unaccompanied by any affection of the heart, Mary says that she praises God from an inward feeling of the mind. And certainly they who pronounce his glory, not from the mind, but with the tongue alone, do nothing more than profane his holy name. The words soul and spirit are used in Scripture in various senses, but, when employed together, they denote chiefly two faculties of the soul; spirit being taken for the understanding, and soul for the seat of the affections. To comprehend the meaning of the holy virgin, it must be observed that what is here placed second is first in order; for the excitement of the will of man to praise God must be preceded by a rejoicing of the spirit, “Car avant que la volonte de l' homme soit mise en train de louer Dieu, il faut qu'il y ait devant une alaigrete et resiouissance d'esprit.” — “For before the will of man is set agoing to praise God, there must be previously a cheerfulness and rejoicing of spirit.” as James says, “Is any merry? let him sing psalms,” (James 5:13.) Sadness and anxiety lock up the soul, and restrain the tongue from celebrating the goodness of God. When the soul of Mary exults with joy, the heart breaks out in praising God. It is with great propriety, in speaking of the joy of her heart, that she gives to God the appellation of Savior Till God has been recognised as a Savior, the minds of men are not free to indulge in true and full joy, but will remain in doubt and anxiety. It is God’s fatherly kindness alone, and the salvation flowing from it, that fill the soul with joy. In a word, the first thing necessary for believers is, to be able to rejoice that they have their salvation in God. The next ought to follow, that, having experienced God to be a kind Father, they may “offer to him thanksgiving,” (Psalm 50:14.) The Greek word σωτὴρ, Savior, has a more extensive signification than the Latin word Servator; for it means not only that he once delivers, but that he is “the Author of eternal salvations” (Hebrews 5:9.)

48. Because he hath looked She explains the reason why the joy of her heart was founded in God to be, that out of free grace he had looked upon her. By calling herself low she disclaims all merit, and ascribes to the undeserved goodness of God every occasion of boasting. For ταπείνωσις, lowness, does not here denote — as ignorant and uneducated men have foolishly imagined — “submission, or modesty, or a quality of the mind,” but signifies “a mean and despicable condition.” “Les Latins, traduisans ce passage du Grec, ont us, du mot d'Humi- lite, lequel les barbares et sots parleurs de Latin, prennent ici comme en Francois, pour une facon de faire contraire a l'arrogance, assavoir quand une personne s'estime rien: mais il se prend autrement, assavoir pour Petitesse; c'est a dire, condition basse et meprisee.” — “The Latins, translating this passage from the Greek, have used the word Humility, which barbarians and fools talking Latin take here, as in French, for a manner of acting opposed to pride: but it is taken differently, namely, for Meanness, that is, a low and despicable condition.” The meaning is, “I was unknown and despised, but that did not prevent God from deigning to cast his eyes upon me.” But if Mary’s lowness is contrasted with excellence — as the matter itself and the Greek word make abundantly plain — we see how Mary makes herself nothing, and praises God alone. And this was not the loud cry of a pretended humility, but the plain and honest statement of that conviction which was engraven on her mind; for she was of no account in the eyes of the world, and her estimation of herself was nothing more.

From this time She announces that this kindness of God will be kept in remembrance throughout all generations But if it is so remarkable, that it ought to be proclaimed every where by the lips of all men, silence regarding it would have been highly improper in Mary, on whom it was bestowed. Now observe, that Mary makes her happiness to consist in nothing else, but in what she acknowledges to have been bestowed upon her by God, and mentions as the gift of his grace. “I shall be reckoned blessed,” she says, “through all ages.” Was it because she sought this praise by her own power or exertion? On the contrary, she makes mention of nothing but of the work of God. Hence we see how widely the Papists differ from her, who idly adorn her with their empty devices, and reckon almost as nothing the benefits which she received from God. “En cela nous voyons coment les Papistes accordent mal avec elle, lesquels sans jugement la parent de nouvelles louanges forgees en leurs cerveaux; et cependant ne tiennent quasi conte do tous les biens que’lle a eus de Dieu.” — “In this we see how ill the Papists agree with her, who without judgment adorn her with new praises forged in their own brains; and yet make no account, as it were, of all the benefits which she had from God.” They heap up an abundance of magnificent and very presumptuous titles, such as, “Queen of Heaven, Star of Salvation, Gate of Life, Sweetness, Hope, and Salvation.” Nay more, to such a pitch of insolence and fury have they been hurried by Satan, that they give her authority over Christ; “Qui plus est, Satan les a transportez en une telle rage et forcenerie, qui’ls n’ont point eu de honte du luy attributer l’authorite de commander a Christ.” — “What is more, Satan has carried them away to such a rage and fury, that they are not ashamed to attribute to her authority to command Christ.” for this is their pretty song, “Beseech the Father, Order the Son.” “Roga Patrem, jube Natum.” None of these modes of expression, it is evident, proceeded from the Lord. All are disclaimed by the holy virgin in a single word, when she makes her whole glory to consist in acts of the divine kindness. If it was her duty to praise the name of God alone, who had done to her wonderful things, no room is left for the pretended titles, which come from another quarter. Besides, nothing could be more disrespectful to her, than to rob the Son of God of what is his own, to clothe her with the sacrilegious plunder.

Let Papists now go, and hold us out as doing injury to the mother of Christ, because we reject the falsehoods of men, and extol in her nothing more than the kindness of God. Nay, what is most of all honorable to her we grant, and those absurd worshippers refuse. “En ce faisant, nous luy accordons ce qui luy est le plus honorable, en lieu que ces habiles gens, qui la servent a contrepoil, l’en despouillent.” — “In doing this we grant to her what is the most honorable, while those clever people, who serve her the wrong way, take it from her.” We cheerfully acknowledge her as our teacher, and obey her instruction and commands. There certainly is no obscurity in what she says here; but the Papists throw it aside, trample it as it were under foot, and do all they can to destroy the credit of her statements? “Fidem ejus dictis abrogant;” — “dementent la vierge en tant qu'en eux est;” — “as far as lies in them, they make the virgin a liar.” Let us remember that, in praising both men and angels, there is a general rule laid down, to extol in them the grace of God; as nothing is at all worthy of praise which did not proceed from Him.

He who is mighty hath done to me wonderful things She informs us, that the reason why God did not in this case employ the assistance of others was, to make his own power more illustrious. And here we must recall what she formerly said, that God had looked upon her, though she was mean and despicable. Hence it follows, that those praises of Mary are absurd and spurious which do not altogether exalt the power and free grace of God.

49. And holy is his name This is the second part of the song, in which the holy virgin celebrates in general terms the power, judgments, and mercy of God. This clause must not be viewed as a part of the preceding one, but must be read separately. Mary had extolled the grace of God, which she had experienced in her own person. Hence she takes occasion to exclaim, that holy is his name, and his mercy endures throughout all generations The name of God is called holy, because it is entitled to the highest reverence; and whenever the name of God is mentioned, it ought immediately to remind us of his adorable majesty.

The next clause, which celebrates the perpetuity of the Divine mercy, is taken from that solemn form of covenant,

“I will establish my covenant between me and thee, and thy seed after thee, in their generations, for an everlasting covenant,” (Genesis 17:7)

and again,

“who keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations,” (Deuteronomy 7:9.)

By these words, he not only declares, that he will always be like himself, but expresses the favor which he continues to manifest towards his own people after their death, loving their children, and their children’s children, and all their posterity. Thus he followed the posterity of Abraham with uninterrupted kindness; for, having once received their father Abraham into favor, he had made with him “an everlasting covenant.”

But as not all who are descended from Abraham according to the flesh are the true children of Abraham, Mary confines the accomplishment of the promise to the true worshippers of God, to them that fear him: as David also does:

“The mercy of the Lord is from everlasting to everlasting upon them that fear him, and his righteousness unto children’s children; to such as keep his covenant, and to those that remember his commandments to do them,” (Psalm 103:17,18.)

While God promises that he will be merciful to the children of the saints through all generations, this gives no support to the vain confidence of hypocrites: for falsely and groundlessly do they boast of God as their Father, who are the spurious children of the saints, and have departed from their faith and godliness. “Car c'est a tort et fausses enseignes qu'ils se glorifient d'avoir Dieu pour leur Pere, puis qu’ils sont enfans bastards des saincts, et ont desvoye de leur foy et sainctete.” — “For it is improperly and under false colors that they boast of having God for their Father, since they are bastard children of the saints, and have departed from their faith and holiness.” This exception sets aside the falsehood and arrogance of those who, while they are destitute of faith, are puffed up with false pretenses to the favor of God. A universal covenant of salvation had been made by God with the posterity of Abraham; but, as stones moistened by the rain do not become soft, so the promised righteousness and salvation are prevented from reaching unbelievers through their own hardness of heart. Meanwhile, to maintain the truth and firmness of his, promise, God has preserved “a seed,” (Romans 9:29.)

Under the fear of the Lord is included the whole of godliness and religion, and this cannot exist without faith. But here an objection may be urged. What avails it that God is called merciful, if no man finds him to be so unless he deserves his favor? For, if the mercy of God is upon them that fear him, godliness and a good conscience procure his grace to men, and in this way men go before his grace by their own merits. I reply, this is a part of his mercy, that he bestows on the children of the godly fear and reverence for his majesty. This does not point out the commencement of his grace, as if God were idly looking down from heaven, to see who are worthy of it. All that is intended is, to shake off the perverse confidence of hypocrites, that they may not imagine God to be bound to them, because they are the children of saints according to the flesh: the divine covenant having another and very different object, that God may have always a people in the world, by whom he is sincerely worshipped.

LUKE 1:51-55

Luke 1:51-55

51. He hath done might “Il a besongne puissament par son bras.” — “He hath wrought powerfully by his arm.” with his arm: he hath scattered the proud in the thought of their heart. 52. He hath cast down the nobles from their thrones, and hath exalted mean persons. 53. He hath filled the hungry with good things, and hath sent the rich away empty. 54. He hath lifed up his servant Israel, so as to be mindful of his mercy, 55. As he spake to our fathers, to Abraham, and to his seed for ever.

51. He hath done might This means, “he hath wrought powerfully.” The arm of God is contrasted with every other aid: as in Isaiah, “I looked, and there was none to help,” (Isaiah 63:5;) “therefore,” says he elsewhere,

“his arm brought salvation unto him; and his righteousness, it sustained him,” (Isaiah 59:16.)

Mary therefore means: God rested satisfied with his own power, employed no companions in the work, called none to afford him aid. What immediately follows about the proud may be supposed to be added for one of two reasons: either because the proud gain nothing by endeavoring, like the giants of old, to oppose God; or, because God does not display the power of his arm for salvation, except in the case of the humble, while the proud, who arrogate much to themselves, are thrown down To this relates the exhortation of Peter,

“Humble yourselves under the mighty hand of God,” (1 Peter 5:6.)

He hath scattered διεσχόρπισεν,, he utterly discomfits, a metaphor derived from putting to flight a defeated enemy. The word not unfrequently occurs in the Septuagint, but very rarely in the classical writers; though one example is adduced by Kuinoel from Aelian, Var. Hist. 13:46: τοὺς μέν διεσχόζπισεν, οὓς, (read τοὺς) δὲ ἀπέχτειενε.” — Bloomfield's Greek Testament. the proud in the thought of their heart “La ou nous avons rendu, Il a dissipe, le mot Grec signifie proprement, Il a escarte ou espars.” This expression is worthy of notice: for as their pride and ambition are outrageous, as their covetousness is insatiable, they pile up their deliberations to form an immense heap, and, to say all in a single word, they build the tower of Babel, (Genesis 11:9.) Not satisfied with having made one or another foolish attempt beyond their strength, or with their former schemes of mad presumption, they still add to their amount. When God has for a time looked down from heaven, in silent mockery, on their splendid preparations, he unexpectedly scatters the whole mass: just as when a building is overturned, and its parts, which had formerly been bound together by a strong and firm union, are widely scattered in every direction.

52. He hath cast down the nobles This translation has been adopted, for the sake of avoiding ambiguity: for though the Greek word δυνάσται is derived from δύναμις, power, it denotes governors and eminent rulers. “Le mot Grec (δυνάσται) vient de Puissance, comme si on disoit, Les puissans: mais il signifie les gouverneurs et gras seigneurs.” — “The Greek word comes from power, as if she had said, ‘The Mighty:' but it means governors and great lords.” Many persons think that δυνάστας is a participle. They are said by Mary to be cast down from their thrones, that obscure and unknown persons may be elevated in their room; and so she ascribes to the providence and judgments of God what ungodly men can the game of Fortune. “Ludam Fortunae;” — “le jeu ou la roue de la Fortune;” — “the game or wheel of Fortune.” Let us understand, that she does not ascribe to God a despotic power,—as if men were tossed and thrown up and down like balls by a tyrannical authority,—but a just government, founded on the best reasons, though they frequently escape our notice. God does not delight in changes, or elevate in mockery to a lofty station, those whom he has determined immediately to throw down. “Il ne faut pas penser que pour se jouer des hommes il les esleve amsi haut, et puis les abaisse.” — “We must not imagine that, to amuse himself with men, he raises them so high, and then sinks them low.” It is rather the depravity of men that overturns the state of things, because nobody acknowledges that the disposal of every one is placed in His will and power.

Those who occupy a higher station than others are not only chargeable with disdainfully and cruelly insulting their neighbors, but act in a daring manner towards Him to whom they owe their elevation. To instruct us by facts, that whatever is lofty and elevated in the world is subject to God, and that the whole world is governed by his dominion, some are exalted to high honor, while others either come down in a gradual manner, or else fall headlong from their thrones. Such is the cause and object of the changes which is assigned by David, “He poureth contempt upon princes,” (Psalm 107:39;) and by Daniel,

“He changeth the times and the seasons: he removeth kings, and setteth up kings,” (Daniel 2:21.)

We see, indeed, how the princes of the world grow extravagantly insolent, indulge in luxury, swell with pride, and are intoxicated with the sweets of prosperity. If the Lord cannot tolerate such ingratitude, we need not be surprised.

The usual consequence is, that those whom God has raised to a high estate do not occupy it long. Again, the dazzling luster of kings and princes so overpowers the multitude, that there are few who consider that there is a God above. But if princes brought a scepter with them from the womb, and if the stability of their thrones were perpetual, all acknowledgment of God and of his providence would immediately disappear. When the Lord raises mean persons to exalted rank, he triumphs over the pride of the world, and at the same time encourages simplicity and modesty in his own people.

Thus, when Mary says, that it is God who casteth down nobles from their thrones, and exalteth mean persons, she teaches us, that the world does not move and revolve by a blind impulse of Fortune, but that all the revolutions observed in it are brought about by the Providence of God, and that those judgments, which appear to us to disturb and overthrow the entire framework of soclety, are regulated by God with unerring justice. This is confirmed by the following verse, He hath filled the hungry with good things, and hath sent the rich away empty: for hence we infer that it is not in themselves, but for a good reason, that God takes pleasure in these changes. It is because the great, and rich, and powerful, lifted up by their abundance, ascribe all the praise to themselves, and leave nothing to God. We ought therefore to be scrupulously on our guard against being carried away by prosperity, and against a vain satisfaction of the flesh, lest God suddenly deprive us of what we enjoy. To such godly persons as feel poverty and almost famine, and lift up their cry to God, no small consolation is afforded by this doctrine, that he filleth the hungry with good things

54. He hath lifted up his servant Israel In this last clause the general statements are applied by Mary to the present occasion. The meaning is, God has now granted the salvation which he had formerly promised to the holy fathers. And first, the verb ἀντιλαμζάνεσθαι, to lift up, contains an elegant metaphor: “ ᾿Αντιλαμβάνεσθαι, denotes properly to lay hold of any thing, or person, by the hand, in order to support it when it is likely to fall; but the for the state of the nation was so fallen, that its entire restoration could not be expected on ordinary principles. And then God is said to have lifted up Israel, because he stretched out his hand, and lifted him up when lying prostrate. Religion had been polluted in innumerable ways. The public instruction retained almost nothing pure. The government of the Church was in the greatest confusion, and breathed nothing but shocking barbarity. The order of civil society no longer subsisted. The great body of the people were torn like wild beasts by the Romans and Herod. So much the more glorious was the restoration, which a state of affairs so desperate did not allow them to expect. Παιδὸς may here be taken either for child or for servant: but the latter signification is more appropriate. Israel is called, in this as in many other places, the servant of God, because he had been received into the family of God.

So as to be mindful Mary assigns the reason why the nation, when verging to ruin, was received by God; or rather, why God lifted it up when already fallen. It was to give an illustration of his mercy in its preservation. She expressly mentions that God had remembered his mercy, which he might appear in some sort to have forgotten, when he permitted his people to be so fearfully distressed and afflicted. It is customary to ascribe affections to God, as men conclude from the event itself, that he is offended with them, or that he is reconciled. Now, as the human mind forms no conception of the divine mercy, except so far as it is presented and declared in his own word, Mary directs her own attention and that of others to the promises, “Marie se propose les promesses, et nous ramene tous a la consideration d'icelles.” — “Mary presents to herself the promises, and leads us all to the consideration of them.” and shows that, in the accomplishment of them, God has been true and faithful. In this sense, Scripture makes frequent mention of God’s mercy and truth, (Micah 7:20;) because we shall never be convinced of his fatherly kindness toward us, unless his word, by which he hath bound himself to us, be present to our recollection, and unless it occupy, as it were, an interterm is here, as at Acts 20:35, and often in the classical writers, used metaphorically in the sense of to protect, support.” — Bloomfield. mediate position between us, to link the goodness of God with our own individual salvation. By these words Mary shows, that the covenant which God had made with the fathers was of free grace; for she traces the salvation promised in it to the fountain of unmixed mercy Hence too we infer, that she was well acquainted with the doctrine of Scripture. The expectation of the Messiah was at that time, indeed, very general, but few had their faith established on so pure a knowledge of Scripture.

55. To Abraham and to his seed If you read these words in close connection with the close of the former verse, there appears to be an improper change of the case. Instead of τῶ ᾿Αβραὰμ καὶ τῶ σπέρματι, it ought to have been (πρὸς)τὸν ᾿Αβραὰμ καὶ τὸ σπέρμα,, as he spake TO our fathers, TO Abraham and TO his seed Without attempting to make clear to the English reader the nature of this difficulty, which a Greek scholar will readily enough comprehend, it may suffice to say that the words, as he spake to our fathers, should be read as a parenthesis, and the words now under consideration will then be connected in the following manner: So as to be mindful (or, in remembrance) of his mercy to Abraham, and to his seed, for ever. — Ed. But, in my opinion, there is no such close connection. Mary does not merely explain who the Fathers were to whom God spake, but extends the power and result of the promises to all his posterity, provided they are the true seed of Abraham. Hence it follows, that the matter now in hand is, the solemn covenant which had been made, in a peculiar manner, with Abraham and his descendants. For other promises, which had been given to Adam, and Noah, and others, referred indiscriminately to all nations. As many of the children of Abraham, according to the flesh, have been cut off by their unbelief, and have been thrown out as degenerate from the family of Abraham, so we, who were strangers, are admitted to it by faith, and regarded as the true seed of Abraham. Let us therefore hold that, in consequence of God having formerly spoken to the fathers, the grace offered to them belongs equally to their posterity; and also, that the adoption has been extended to all nations, so that those, who were not by nature children of Abraham, may be his spiritual seed

LUKE 1:56-66

Luke 1:56-66

56. And Mary abode with her about three months, and returned to her own house. 57. And Elisabeth's time of bringing forth was fulfilled, and she brought forth a son. 58. And her neighbors and relatives heard, that the Lord had wonderfully exercised his mercy toward her, and they congratulated her. 59. And it happened on the eighth day, when they came to circumcise the child, and they called him Zacharias, by the name of his father. 60. And his mother answering said, “Mais sa mere print la parole;” — “but his mother took speech.” By no means, but he shall be called John. 61. And they said to her, There is none among thy kindred who is called by that name. 62. And they made signs to his father how he wished him to be called. 63. And having asked for writing tables, he wrote, saying, John is his name: and all wondered. 64. And his mouth was instantly opened, and he spake, blessing God. 65. And fear fell upon all their neighbors, and in all the mountainous district of Judea all these words were made known. 66. And all who had heard put them in their heart, saying, What (or Who) shall this child be? And the hand of the Lord was with him.

The amount of this narrative is, that the birth of John was distinguished by various miracles, which gave reason to expect, that something great and remarkable would appear in the child himself at a future period. For the Lord determined to confer upon him from the womb remarkable tokens, that he might not afterwards come forward, as an obscure and unknown person, from the crowd, to discharge the office of a Prophet. First Luke relates, that Mary remained about three months with her cousin, — or, in other words, till the birth of the child: for it is probable that she had no other reason for staying so long, but to enjoy the exhibition of divine grace, which had been suggested to her by the angel for the confirmation of her faith.

58. And her neighbors and relatives heard It may admit of doubt, whether the wonderful kindness of God was estimated by those persons from the simple fact of her being blessed with a child, or whether they had previously heard that an angel appeared to Zacharias, and promised to him a son. This was certainly no ordinary divine favor, that, out of the course of nature, a barren woman at a very advanced age had brought forth a child. It is possible that, on this ground alone, they magnified the divine goodness. On the eighth day, from a sense of duty or from courtesy, as is customary on such occasions, some people assemble; but God takes occasion from it to make them witnesses and spectators of his power and glory. There can be no doubt but the extraordinary birth brought a greater crowd. They had reckoned it a prodigy to see an old and barren woman suddenly become pregnant; and now that the child is born, their astonishment is renewed and increased. We infer from the words of Luke that, though they circumcised their children at home, they were not wont to do so without collecting a numerous assembly: and with good reason, for it was a common sacrament of the church, and it was not proper to administer it in a secret or private manner.

59. And they called him Zacharias, by the name of his father We know that names were originally given to men, either from some occurrence, or even by prophetic inspiration, to point out some secret work of God. After a long period, when there was such a profusion of names, that it became inconvenient to form new ones every day, people satisfied themselves with the old and received names, and called their children by the names of their ancestors. Thus before the father of John, there were many called Zacharias, and perhaps they were the descendants of the “son of Barachias,” (Matthew 23:35.) Use and wont, we are aware, is generally taken for law, and so these persons contended that the prevailing custom should be observed as to the name of the child. Though we must not imagine that there is any sacredness in names, yet no judicious person will deny that, in this matter, believers ought to make a godly and profitable selection. They ought to give their children such names as may serve to instruct and admonish them, and consequently to take the names of holy fathers — for the purpose of exciting their children to imitate them — rather than adopt those of ungodly persons.

60. And his mother answering said It is uncertain if Elisabeth spoke this by inspiration. But when Zacharias saw the punishment inflicted on him for being too slow in believing, he probably informed his wife by writing what the angel had enjoined respecting the name, (ver. 13,) otherwise he would not have obeyed the command of God. Why this name was given to the Baptist by divine authority, I have already explained. The relatives, though unacquainted with the reason, are affected by the strangeness of the occurrence, particularly as they conjecture it did not take place without design.

64. And his mouth was instantly opened God puts honor on the birth of his prophet by restoring speech to his father: for there can be no doubt that this benefit was delayed till that day with the express object and design of fixing the eyes of men upon John. Zacharias spake, blessing God He did so, not only for the purpose of testifying his gratitude, but to inform his relatives and neighbors, that this punishment had been inflicted on him, because he had been too slow to believe: for he was not ashamed to unite with his own dishonor the praises of the divine glory. Thus it became universally known, that the birth of the child was not an accidental or ordinary event, but had been promised by an announcement from heaven. “Mais selon la promesse expresse de Dieu, qui avoit este apportee et revelee par l'ange.” — “But according to the express promise of God, which had been brought and revealed by the angel.”

65. And fear fell upon all This fear mentioned by Luke proceeded from a feeling of the divine power: for the works of God ought to be contemplated by us with such reverence as to affect our minds with seriousness. “Que nous en soyons touchez et esmeus a bon escient.” — “That we may be touched and moved by them in good earnest.” God does not amuse us with his miracles, but arouses the senses of men, which he perceives to be in a dormant state. “Dieu en faisant miracles ne se joue point pour nous servir de passe- temps, mais reveille nos sens, lesquels il voit estre abrutis et en dormis.” — “God, in working miracles, does not amuse himself to supply us with pastime, but arouses our senses, which he sees to be stupified and asleep.” Luke says also that the report of those things was circulated in all the mountainous district of Judea And yet many derived no advantage from the temporary impression of the power of God: for, when John began to exercise his office as an instructor, there were few that remembered what wonders had attended his birth. It was not merely, however, for the sake of those who heard them, that God determined to spread abroad the report of those events, but to establish, in all ages, the certainty of the miracle, which was then universally known. Meanwhile, a general mirror of human ingratitude is here placed before our eyes: for, while trifling and frivolous occurrences remain firmly in our minds, those which ought to produce a constant recollection of divine favors immediately fade and disappear.

Luke does not speak of stupid men, or actual despisers of God: for he says that they put them in their heart: that is, they applied eagerly to the consideration of them. Some probably continued to remember, but the greater part rapidly shook off the fear which they had experienced. It deserves our notice that they were far from mistaking the design, when they interpreted the miracles which they saw as relating to the future excellence of the child: for such, we have said, was the design of God, that John should afterwards come forth with the highest reputation. And the hand of the Lord was with him The meaning is, that the grace of God was strikingly visible in many respects, and showed manifestly that he was not an ordinary person. It is a figurative mode of expression, and denotes that the power of God was as fully manifested as if his hand had been visibly seen, so that all readily acknowledged the presence of God.

LUKE 1:67-75

Luke 1:67-75

67. And Zacharias his father was filled with the Holy Ghost, and prophesied, saying: 68. Blessed be the Lord God of israel, because he hath visited, and hath brought redemption to his people: 69. And he hath raised up the horn “La corne de salut.” of salvation to us in the house of his servant David, (70. As he spake by the mouth of his holy prophets, who have been from every age,) “De tout temps.” — “From all time.” 71. Salvation from our enemies, and from the hand of all who hated us: 72. To perform the mercy to our fathers, and to have remembrance of his holy covenant, 73. According to the oath, “Secundum jusjurandum“ — “(Qui est) le jurement,” — “which is the oath.” which he sware to Abraham our father, to give to us, 74. That, being delivered out of the hand of our enemies, we may serve him without fear, 75. In holiness and righteousness before him all the days of our life.

67. Zacharias was filled with the Holy Ghost We have lately explained this phrase to mean, that the servants of God received more abundantly the grace of the Spirit, of which, at other times, they were not destitute. Thus we read, that the Spirit was given to the prophets: not that on other occasions they wanted it, but that the power of the Spirit was more fully exerted in them, when the hand of God, as it were, brought them into public view, for the discharge of their office. We must observe, therefore, the manner in which Luke connects the two clauses: he was filled with the Holy Ghost, and prophesied This implies that divine inspiration, at that time, rested upon him in an extraordinary measure, in consequence of which he did not speak like a man or private person, but all that he uttered was heavenly instruction. Thus also Paul connects prophecy with the Spirit.

“Quench not the Spirit: despise not prophesyings,” (1 Thessalonians 5:19, 20.)

which teaches us that to despise instruction is to “quench” the light of “the Spirit.” This was a remarkable instance of the goodness of God, that not only did Zacharias recover the power of speech, which he had not enjoyed for nine months, but his tongue became the organ of the Holy Spirit.

68. Blessed be the Lord God Zacharias commences with thanksgiving, and in the raptures of the prophetic spirit describes the fulfillment of the redemption formerly promised in Christ, on which the safety and prosperity of the church depended. The reason why the Lord, to whose government the whole world is subject, is here called the God of Israel, will more fully appear from what follows, that to the seed of Abraham, in a peculiar manner, the Redeemer had been promised. Since, therefore, God had deposited with one nation only his covenant, of which Zacharias was about to speak, he properly mentions the name of that nation, for which the grace of salvation was especially, or at all events in the first instance, designed.

The word ἐπεσκέψατο, he hath visited, contains an implied contrast: for the face of God had been turned away for a time from the unhappy children of Abraham. To such a depth of calamity had they sunk, and with such a mass of distresses were they overwhelmed, that no one entertained the thought that the eye of God was upon them. This visitation of God, which Zacharias mentions, is declared to be the cause and origin of redemption. The statement may be resolved in this manner. God looked upon (ἐπεσκέψατο) his people, that he might redeem them Now, as those whom God redeems must be prisoners, and as this redemption is spiritual in its nature, we conclude from this passage, that even the holy fathers were made free from the yoke of sin and the tyranny of death, only through the grace of Christ; for it is said that Christ was sent as a Redeemer to the holy and elect people of God. But it will be objected, if redemption was brought by Christ at that time when he appeared clothed in flesh, it follows, that those believers who died before he came into the world were “all their lifetime” slaves of sin and death: which would be highly absurd. I reply, the power and efficacy of that redemption, which was once exhibited in Christ, have been the same in all ages.

69. He hath raised up the horn of salvation That is, saving power: “C'est a dire, une vertu et puissance pleine de salut.” — “That is, a power and might full of salvation for, when the throne of David was cast down, and the people scattered, the hope of salvation had to all appearance perished. Zacharias alludes to the predictions of the prophets, which hold out that a sudden revival would take place, when the state of affairs should have become melancholy and desperate. This mode of expression is borrowed from the passage,

“There will I make the horn of David to bud: I have ordained a lamp for mine anointed,” (Psalm 132:17.)

But if it is only in Christ that God has put forth his power to save us, we are not at liberty to depart from that method, if we desire to obtain salvation from God. Let it be also observed, that this horn brings salvation to believers, but terror to the ungodly, whom it scatters, or bruises and lays prostrate.

Of his servant David He is so denominated, not only because, like any one of the godly, he worshipped God, but for this other reason, that he was his chosen servant to rule and save his people, and thus to represent, along with his successors, the person and office of Christ. Though there remained among the Jews, at that time, no trace of a kingdom, Zacharias, resting on the promises of God, does not hesitate to call David the servant of God, in whom God gave an example of the salvation which was to come. “Specimen futurae salutis;” — “pource que Dieu l'avoit dresse pour figure et tesmoignage du salut a venir;” — “because God had set him up for a figure and proof of the salvation to come.” Now that the throne of Christ is erected amongst us, that thence he may govern us, it follows that he is actually appointed to us the author of salvation.

70. As he spake That the salvation which is said to have been brought by Christ may not be thought doubtful on the score of novelty, he adduces as witnesses all the Prophets, who, though they were raised up at different times, yet with one consent teach, that salvation is to be expected from Christ alone. Nor was it the sole design of Zacharias to celebrate the truth and faithfulness of God, in performing and fulfilling what he formerly promised. His object rather was to draw the attention of believers to the ancient predictions, that they might embrace, with greater certainty and cheerfulness, the salvation offered to them, of which the Prophets from the beginning had testified. When Christ comes forth adorned, “Ornatus;” — “revestu et garni d'excellens tesmoignages de tous les Prophetes;” — “clothed and adorned with excellent testimonies of all the Prophets.” with the testimonies of all the Prophets, our faith in him rests on a truly solid foundation.

He calls them holy prophets, to secure for their words greater authority and reverence. They were not inconsiderable or ordinary witnesses, but were of the first rank, “Classicos testes.” This is a fine allusion to the Roman division into classes, (mentioned by Livy, 1:43,) from the first of which classes, as carrying greater weight and respectability, “testes,” witnesses were selected for signing Testaments, — a department of Conveyancing, which all civilized nations have guarded by the most careful provisions, and in which authenticity is peculiarly and indispensably necessary. Calvin's vernacular brings out, though with less elegance, the meaning in which classicos testes is here used, — “bons, suffisans, et sans reproche;” — “good, sufficient, and without reproach.” — Ed. and furnished with a public commission, having been separated from the common people, for that purpose, by divine authority. To inquire minutely how each of the prophets gave testimony to Christ, would lead us into a long dissertation. Let it suffice for the present to say, that they all uniformly make the hope of the people, that God would be gracious to them, to rest entirely on that covenant between God and them which was founded on Christ, and thus speak plainly enough of the future redemption, which was manifested in Christ. To this purpose are many striking passages, which contain no dark prophecies respecting Christ, but point him out, as it were, with the finger. But our chief attention is due to the signature of the divine covenant; for he that neglects this will never understand any thing in the prophets: as the Jews wander wretchedly “Misere vagantur.” — “Les Juifs ne font que tracasser et se tormenter sans profit toute leur vie;” — “the Jews do but vex and tease themselves without advantage all their life.” in reading the Scripture, in consequence of giving their whole study to words, and wandering from the main design.

71. Salvation from our enemies Zacharias explains more clearly the power and office of Christ. And certainly it would be of little or no advantage to learn that Christ was given to us, unless we also knew what he bestows. For this reason he states more fully the purpose for which the horn of salvation was raised up: that believers may obtain salvation from their enemies Unquestionably, Zacharias was well aware, that the principal war of the church of God is not with flesh and blood, but with Satan and all his armament, by which he labors to accomplish our everlasting ruin. Though the Church is also attacked by outward foes, and is delivered from them by Christ, yet, as the kingdom of Christ is spiritual, it is chiefly to Satan, the prince of this world, and all his legions, that the present discourse relates. Our attention is also directed to the miserable condition of men out of Christ, lying prostrate under the tyranny of the devil: otherwise, out of his hand, out of his power, Christ would not deliver his own people. This passage reminds us that, so long as the Church continues her pilgrimage in the world, she lives amongst her foes, and would be exposed to their violence, if Christ were not always at hand to grant assistance. But such is the inestimable grace of Christ, that, though we are surrounded on every side by enemies, we enjoy a sure and undoubted salvation. The mode of expression may seem harsh, salvation from our enemies; but the meaning is obvious. No machinations or power, no wiles, no attacks will prevent our being delivered from them and saved “in the Lord with an everlasting salvatlon,” (Isaiah 45:17.)

72. To perform the mercy Zacharias again points out the fountain from which redemption flowed, the mercy and gracious covenant of God. He assigns the reason why God was pleased to save his people. It was because, being mindful of his promise, he displayed his mercy. He is said to have remembrance of his covenant, because there might be some appearance of forgetfulness during that long delay, in which he allowed his people to languish under the weight of very heavy calamities. We must carefully attend to this order. First, God was moved by pure mercy to make a covenant with the fathers. Secondly, He has linked the salvation of men with his own word. “Il a lie le salut des hommes avec sa parole, comme dependant d'icelle.” — “He has bound the salvation of men with his word, as depending on it.” Thirdly, He has exhibited in Christ every blessing, so as to ratify all his promises: as, indeed, their truth is only confirmed to us when we see their fulfillment in Christ. Forgiveness of sins is promised in the covenant, but it is in the blood of Christ. Righteousness is promised, but it is offered through the atonement of Christ. Life is promised, but it must be sought only in the death and resurrection of Christ. This too is the reason why God commanded of old, that the book of the law should be sprinkled with the blood of the sacrifice, (Exodus 24:8; Hebrews 9:19, 20.) It is also worthy of notice, that Zacharias speaks of the mercy performed in his own age, as extending to the fathers who were dead, and who equally shared in its results. Hence it follows, that the grace and power of Christ are not confined by the narrow limits of this fading life, but are everlasting; that they are not terminated by the death of the flesh, for the soul survives the death of the body, and the destruction of the flesh is followed by the resurrection. As neither Abraham, nor any of the saints, could procure salvation to himself by his own power or merits, so to all believers, whether living or dead, the same salvation has been exhibited in Christ.

73. According to the oath There is no word in the Greek original for the preposition according to: but it is a common and well understood principle of language, that when the accusative case is put absolutely, there is a preposition to be understood, by which it is governed. The oath is mentioned, for the purpose of expressing more fully the firmness and sacredness of his truth: for such is his gracious condescension, that he deigns to employ his name for the support of our weakness. If his bare promises do not satisfy us, let us at least remember this confirmation of them; and if it does not remove all doubt, we are chargeable with heinous ingratitude to God, and insult to his holy name.

To give to us Zacharias does not enumerate the several points of God’s covenant, but shows that God’s purpose, in dealing so kindly and mercifully with his people, was to redeem them.

74. That being delivered out of the hand of our enemies His purpose was, that, being redeemed, they might dedicate and consecrate themselves entirely to the Author of their salvation. As the efficient cause of human salvation was the undeserved goodness of God, so its final cause is, that, by a godly and holy life, men may glorify his name. This deserves careful attention, that we may remember our calling, and so learn to apply the grace of God to its proper use. We must meditate on such declarations as these:

“God hath not called us unto uncleanness, but unto holiness,” (1 Thessalonians 4:7.)

We are “redeemed with a great price,” (1 Corinthians 6:20,) “the precious blood of Christ,” (1 Peter 1:18,19,) not that we may serve “the lusts of the flesh,” (2 Peter 2:18,) or indulge in unbridled licentiousness, but that Christ may reign in us. We are admitted by adoption into the family of God, that we, on our part, may yield obedience as children to a father. For “the kindness and love (φιλανθρωπία) of God our Savior toward man,” (Titus 3:4,) “hath appeared unto all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly,” (Titus 2:11,12.) And so Paul, when he wishes powerfully to exhort believers to consecrate themselves to God, “in newness of life,” (Romans 6:4,) and, “putting off, concerning the former conversation, the old man,” (Ephesians 4:22,) to render to him a “reasonable service,” “beseeches them by the mercies of God,” (Romans 12:1.) Scripture is full of declarations of this nature, which show that we “frustrate the grace” (Galatians 2:21) of Christ, if we do not follow out this design.

That we may serve him without fear This deserves our attention: for it implies that we cannot worship God in a proper manner without composure of mind. Those who are ill at ease, who have an inward struggle, whether God is favorable or hostile to them, whether he accepts or rejects their services,—in a word, who fluctuate in uncertainty between hope and fear, will sometimes labor anxiously in the worship of God, but never will sincerely or honestly obey him. Alarm and dread make them turn from him with horror; and so, if it were possible, they would desire that there were, “no God,” (Psalm 14:1.) But we know, that no sacrifice is acceptable to God, which is not offered willingly, and with a cheerful heart. Before men can truly worship God, they must obtain peace of conscience, as David speaks, “There is forgiveness with thee, that thou mayest be feared,” (Psalm 130:4:) for those to whom God has given peace are graciously invited and led to approach him willingly and with a cheerful desire to worship him. Hence too Paul deduces that maxim, that “whatsoever is undertaken without faith is sin,” (Romans 14:23.) But since God reconciles men to himself in Christ, since by his protection he keeps them safe from all fear, since he has committed their salvation to his own hand and guardianship, we are justly declared by Zacharias to be delivered by his grace from fear. And so the prophets describe it as peculiar to his reign, that,

“they shall sit every man under his vine, and under his fig-tree, and none shall make them afraid,” (Micah 4:4.)

75. In holiness and righteousness As the rule of a good life has been reduced by God to two tables, (Exodus 31:18; 34:1,) so Zacharias here declares, that we serve God in a proper manner, when our life has been framed to holiness and righteousness. Holiness, beyond all question, denotes—as even Plato knew the duties of godliness, “Le mot de Sainctete comprend tout ce dont nous sommes redevables a Dieu pour adorer et honorer sa majeste.” — “The word Holiness includes all that we owe to God for adoring and honoring his majesty.” which relate to the first table of the law. Righteousness, again, extends to all the duties of charity: for God requires nothing more from us in the second table of the law, than to render to every one what belongs to him. It is added, before him, to instruct believers, that it is not enough if their lives are decently regulated before the eyes of men, and their hands, and feet, and whole body, restrained from every kind of open wickedness: but they must live according to the will of God, who is not satisfied with professions of holiness, but looks chiefly on the heart.

Lastly, That no man may consider his duties to be at an end, when he has worshipped God for a certain period, Zacharias declares that men have been redeemed on the condition “Hac lege redemptas esse homines.” — “Zacharie dit que les hommes ont este rachetez a la charge de s'appliquer a servir Dieu tout le temps de leur vie.” — “Zacharias says that men have been redeemed upon condition of applying themselves to serve God all the time of their life.” that they shall continue to devote themselves to the worship of God all the days of their life And certainly, as redemption is eternal, the remembrance of it ought never to pass away; as God adopts men into his family for ever, their gratitude ought not to be transitory or of short continuance; and, in a word, as “Christ both died and rose, and revived” for them, it is proper that he should be “Lord both of the dead and living,” (Romans 14:9.) So Paul, in a passage which I lately quoted, enjoins us to

“live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works,” (Titus 2:12-14.)

LUKE 1:76-80

Luke 1:76-80

76. 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, 77. To give knowledge of salvation to his people by the forgiveness of their sins: 78. Through the bowels of the mercy of our God, by which the Eastern sky “Oriens ex alto.” hath visited us, 79. That he might give light to those who were sitting in darkness and the shadow of death, to guide our feet into the way of peace. 80. And the child grew, and became strong in spirit, and was in the deserts till the day of his showing unto Israel.

76. And thou, child Zacharias again returns to commend the grace of Christ, but does this, as it were, in the person of his son, by describing briefly the office to which he had been appointed as an instructor. Though in a little infant eight days old he does not yet observe prophetical endowments, yet turning his eyes to the purpose of God, he speaks of it as a thing already known. To be called means here to be considered and openly acknowledged as the prophet of God. A secret calling of God had already taken place. It only remained that the nature of that calling should be manifested to men. But as the name Prophet is general, Zacharias, following the revelation brought to him by the angel, affirms that he would be the usher “Apparitorem.” — “Heraut.” or herald of Christ. He says, thou shalt go before the face of the Lord: that is, thou shalt discharge the office of turning men by thy preaching to hear the Lord. The reason why John, when he had nearly finished his course, affirmed that he was not a prophet of God, is explained by me at the proper place, (John 1:21,) and in what manner he was to prepare his ways we shall afterwards see.

77. To give knowledge of salvation Zacharias now touches the principal subject of the gospel, when he says that the knowledge of salvation consists in the forgiveness of sins. As we are all “by nature the children of wraths” (Ephesians 2:3,) it follows, that we are by nature condemned and ruined: and the ground of our condemnation is, that we are chargeable with unrighteousness. There is, therefore, no other provision for escaping eternal death “Mortis;” — “La mort mortelle.” but by God

“reconciling us unto himself, not imputing our trespasses unto us,” (2 Corinthians 5:19.)

That this is the only righteousness which remains to us before God, may be easily gathered from the words of Zacharias. For whence comes salvation, but from righteousness? But if the children of God have no other way of obtaining the knowledge of salvation except through the forgiveness of sins, it follows, that righteousness must not be sought in any other quarter. Proud men attempt to forge and manufacture a righteousness out of the merits of good works. True righteousness is nothing else than the imputation of righteousness, when God, out of free grace, acquits us from guilt. Besides, it ought to be observed that Zacharias is not speaking of “strangers from the covenants of promise,” (Ephesians 2:12) but of the people of God. Hence it follows, that not only does the commencement of righteousness depend on the forgiveness of sins, but it is by imputation “Imputative, ut italoquar.” — “Par imputation, c'est a dire, d'autant que la justice de Christ laur est imputee.” — “By imputation, that is to say, in so far as the righteousnes of Christ is imputed to them” that believers are righteous before God to the very end: for they cannot appear before his tribunal in any other way than by betaking themselves daily to a free reconciliation.

78. Through the bowels “Par les entrailles de la misericorde, ou, par l'affection misericordieuse.” — “By the bowels of mercy, or, by the merciful affection.” of mercy In so great a benefit Zacharias justly extols the mercy of God, and not satisfied with merely calling it the salvation which was brought by Christ, he employs more emphatic language, and says that it proceeded from the very bowels of the mercy of God. He then tells us metaphorically, that the great mercy of God has made the day to give light to those who were sitting in darkness Oriens, in the Latin version of this passage, is not a participle: for the Greek word is ἀνατολή, that is, the Eastern region, as contrasted with the West. Zacharias extols the mercy of God, as manifested in dispelling the darkness of death, and restoring to the people of God the light of life. In this way, whenever our salvation is the subject, we ought to raise our minds to the contemplation of the divine mercy. There appears to be an allusion to a prediction of Malachi, in which Christ is called “the Sun of Righteousness,” and is said to “arise with healing in his wing,” (Malachi 4:2,) that is, to bring health in his rays.

79. That he might give light to those who were sitting in darkness As to light and darkness, there are similar modes of expression in Isaiah: such as,

“The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined,” (Isaiah 9:1;)

and in many other passages. These words show, that out of Christ there is no life-giving light in the world, but every thing is covered by the appalling darkness of death. Thus, in another passage, Isaiah testifies that this privilege belongs peculiarly to the church alone.

“Behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee,” (Isaiah 60:2.)

But how could it be said that the Israelites, on whose hearts the Lord always shone by faith, were sitting in the shadow of death? I reply, the godly, who lived under the law were surrounded on every side by the darkness of death, and beheld at a distance, in the coming of Christ, the light that cheered and preserved them from being overwhelmed by present death. Zacharias may have had in view the wretched condition of his own age. But it is a general truth, that on all the godly, who had ever lived, or who were afterwards to live, there arose in the coming of Christ a light to impart life: for it even diffused life over the dead. To sit is of the same import as to lie: “Estre assis emporte autant comme estre couch, ou veautre.”— “To sit is of the same import as to be lying or wallowing.” and so Isaiah enjoins the Church, “Arise, for thy light is come,” (Isaiah 60:1.)

To guide our feet By this expression Zacharias points out, that the highest perfection of all excellence and happiness is to be found in Christ alone. The word Peace might indeed be taken in its literal sense, which would not be unsuitable: for the illumination brought by Christ tends to pacify the minds of men. But as the Hebrew word שלום, peace, denotes every kind of prosperity, Zacharias intended, I doubt not, to represent Christ as the author of perfect blessedness, that we may not seek the smallest portion of happiness elsewhere, but may rest on Christ alone, from a full conviction that in him we are entirely and completely happy. To this purpose are those words of Isaiah,

“The sun shall be no more thy light by day, neither for brightness shall the moon give light unto thee: but the Lord shall be unto thee an everlasting light, and thy God thy glory,” (Isaiah 60:19.)

But if the mere sight of his Son, while still a child, led Zacharias to discourse in so lofty a strain respecting the grace and power of Christ, before he was born, are not they so much the more ungrateful, who, now that Christ has died, and risen, and ascended to heaven, and sat down at his Father’s right hand, speak disrespectfully of him and of his power, to which the Holy Spirit bore testimony, while he was still in his mother’s womb? We must bear in mind what I have already mentioned, that Zacharias spake not from himself, but that the Spirit of God directed his tongue.

And the child grew This is added by Luke for continuing the thread of the history. First, he mentions that John became strong in spirit: which implies that the great and uncommon excellence of the child gave proof that there dwelt in him a Heavenly Spirit. Next, he tells us, that John remained unknown in the deserts till the day of his showing, that is, till the day on which the Lord had pur-posed to bring him into public view. Hence we conclude, that John, though he was fully aware of his calling, made no advances before the appointed time, but awaited the call of God.

MATTHEW 1:1-17; LUKE 3:23-38

Matthew 1:1-17

Luke 3:23-38

1. The book of the generation of Jesus Christ, the son of David, the son of Abraham. 2. And Abraham began Isaac. And Issac begat Jacob. And Jacob begat Judah and his brethren. 3. And Judah begat Pharez and Zarah by Tamar. And Pharez begat Hezron. and Hezron begat Ram. 4. And Ram begat Amminadab. And Amminadab begat Nahshon. And Nahshon begat Salma. 5. And Salma begat Boaz by Rahab. And Boaz begat Obed by Ruth. And Obed begat Jesse. 6. And Jesse begat David the king. And David the king begat Solomon by her who had been the wife of Uriah. 7. And Solomon begat Rehoboam. And Rehoboam begat Abijah. And Abijah begat Asa. 8. And Asa begat Jehoshaphat. And Jehoshaphat begat Jorem. And Joram begat Uzziah. 9. And Uzziah begat Jotham. And Jotham begat Ahaz. And Ahaz begat Hezekiah. 10. And Hezekiah begat Manasseh. And Manasseh begat Amon. And Amon begat Josiah. 11. And Josiah begat Jeconiah and his brethren, about the Babylonish exile. 12. And after the Babylonish exile, Jeconiah begat Salathiel. And Salathiel begat Zerubbabel. 13. And Zerubbabel begat Abiud. And Abiud begat Eliakim. And Eliakim begat Azor. 14. And Azor begat Zadok. And Zadok begat Achim. And Achim begat Eliud. 15. And Eliud begat Eleazar. And Eleazar begat Matthan. And Matthan begat Jacob. 16. And Jacob begat Joseph, the husband of Mary, of whom was born Jesus, who is called Christ. 17. Therefore all the generations from Abraham till David are fourteen generations; and from David till the Babylonish migration are fourteen generations; and from the Babylonish migration till Christ are fourteen generations.

23. Jesus was supposed to be the son of Joseph, who was the son of Heli, 24. Who was the son of Matthat, who was the son of Levi, who was the son of Melchi, who was the son of Janna, who was the son of Joseph, 25. Who was the son of Matthias, who was the son of Amos, who was the son of Nahum, who was the son of Esli, who was the son of Nagge, 26. Who was the son of Maath, who was the son of Mattahtias, who was the son of Semei, who was the son of Joseph, who was the son of Judah, 27. Who was the son of Joanna, who was the son of Rhesa, who was the son of Zerubbabel, who was the son of Salathiel, who was the son of Neri, 28. Who was the son of Melchi, who was the son of Addi, who was the son of Cosam, who was the son of Elmodam, who was the son, of Er, 29. Who was the son of of Joses, who was the son of Eliezer, who was the son of Joriam, who was the son of Matthat, who was the son of Levi, 30. Who was the son of Simeon, who was the son of Judah, who was the son of Joseph, who was the son of Jonan, who was the son of Eliakim, 31. Who was the son of Meleah, who was the son of Mainan, who was the son of Mattatha, who was the son of Nathan, who was the son of David, 32. Who was the son of Jesse, who was the son of Obed, who was the son of Boaz, who was the son of Salmah, who was the son of Nahshon, 33. Who was the son of Amminadab, who was the son of Ram, who was the son of Hezron, who was the son of Pharez, who was the son of Judah, 34. Who was the son of Jacob, who was the son of Isaac, who was the son of Abraham, who was the son of Terah, who was the son of Nahor, 35. Who was the son of Serug, who was the son of Reu, who was the son of Peleg, who was the son of Heber, who was the son of Salah, 36. Who was the son of Cainan, who was the son of Arphaxad, who was the son of Shem, who was the son of Noah, who was the son of Lamech, 37. Who was the son of Methuselah, who was the son of Enoch, who was the son of Jared, who was the son of Mahalaleel, who was the son of Cainan, 38. Who was the son of Enos, who was the son of Seth, who was the son of Adam, who was the son of God.

INTRODUCTION

The writer of this Gospel is universally allowed to have been Lucas (an abbreviated form of Lucanus, as Silas of Silvanus), though he is not expressly named either in the Gospel or in the Acts. From Col 4:14 we learn that he was a "physician"; and by comparing that verse with Col 4:10, 11--in which the apostle enumerates all those of the circumcision who were then with him, but does not mention Luke, though he immediately afterwards sends a salutation from him--we gather that Luke was not a born Jew. Some have thought he was a freed-man (libertinus), as the Romans devolved the healing art on persons of this class and on their slaves, as an occupation beneath themselves. His intimate acquaintance with Jewish customs, and his facility in Hebraic Greek, seem to show that he was an early convert to the Jewish faith; and this is curiously confirmed by Ac 21:27-29, where we find the Jews enraged at Paul's supposed introduction of Greeks into the temple, because they had seen "Trophimus the Ephesian" with him; and as we know that Luke was with Paul on that occasion, it would seem that they had taken him for a Jew, as they made no mention of him. On the other hand, his fluency in classical Greek confirms his Gentile origin. The time when he joined Paul's company is clearly indicated in the Acts by his changing (at Ac 16:10) from the third person singular ("he") to the first person plural ("we"). From that time he hardly ever left the apostle till near the period of his martyrdom (2Ti 4:11). Eusebius makes him a native of Antioch. If so, he would have every advantage for cultivating the literature of Greece and such medical knowledge as was then possessed. That he died a natural death is generally agreed among the ancients; Gregory Nazianzen alone affirming that he died a martyr.

The time and place of the publication of his Gospel are alike uncertain. But we can approximate to it. It must at any rate have been issued before the Acts, for there the 'Gospel' is expressly referred to as the same author's "former treatise" (Ac 1:1). Now the Book of the Acts was not published for two whole years after Paul's arrival as a prisoner at Rome, for it concludes with a reference to this period; but probably it was published soon after that, which would appear to have been early in the year 63. Before that time, then, we have reason to believe that the Gospel of Luke was in circulation, though the majority of critics make it later. If we date it somewhere between A.D. 50 and 60, we shall probably be near the truth; but nearer it we cannot with any certainty come. Conjectures as to the place of publication are too uncertain to be mentioned here.

That it was addressed, in the first instance, to Gentile readers, is beyond doubt. This is no more, as Davidson remarks [Introduction to the New Testament, p. 186], than was to have been expected from the companion of an "apostle of the Gentiles," who had witnessed marvellous changes in the condition of many heathens by the reception of the Gospel. But the explanations in his Gospel of things known to every Jew, and which could only be intended for Gentile readers, make this quite plain--see Lu 1:26; 4:31; 8:26; 21:37; 22:1; 24:13. A number of other minute particulars, both of things inserted and of things omitted, confirm the conclusion that it was Gentiles whom this Evangelist had in the first instance in view.

We have already adverted to the classical style of Greek which this Evangelist writes--just what might have been expected from an educated Greek and travelled physician. But we have also observed that along with this he shows a wonderful flexibility of style, so much so, that when he comes to relate transactions wholly Jewish, where the speakers and actors and incidents are all Jewish, he writes in such Jewish Greek as one would do who had never been out of Palestine or mixed with any but Jews. In Da Costa's'S Four Witnesses will be found some traces of "the beloved physician" in this Gospel. But far more striking and important are the traces in it of his intimate connection with the apostle of the Gentiles. That one who was so long and so constantly in the society of that master mind has in such a work as this shown no traces of that connection, no stamp of that mind, is hardly to be believed. Writers of Introductions seem not to see it, and take no notice of it. But those who look into the interior of it will soon discover evidences enough in it of a Pauline cast of mind. Referring for a number of details to Da Costa, we notice here only two examples: In 1Co 11:23, Paul ascribes to an express revelation from Christ Himself the account of the Institution of the Lord's Supper which he there gives. Now, if we find this account differing in small yet striking particulars from the accounts given by Matthew and Mark, but agreeing to the letter with Luke's account, it can hardly admit of a doubt that the one had it from the other; and in that case, of course, it was Luke that had it from Paul. Now Matthew and Mark both say of the Cup, "This is my blood of the New Testament"; while Paul and Luke say, in identical terms, "This cup is the New Testament in My blood" (1Co 11:25; Lu 22:20). Further, Luke says, "Likewise also the cup after supper, saying," &c.; while Paul says, "After the same manner He took the cup when He had supped, saying," &c.; whereas neither Matthew nor Mark mention that this was after supper. But still more striking is another point of coincidence in this case. Matthew and Mark both say of the Bread merely this: "Take, eat; this is My body" (Mt 26:26; Mr 14:22); whereas Paul says, "Take, eat, this is My body, which is broken for you" (1Co 11:24), and Luke, "This is My body, which is given for you" (Lu 22:19). And while Paul adds the precious clause, "This do in remembrance of Me," Luke does the same, in identical terms. How can one who reflects on this resist the conviction of a Pauline stamp in this Gospel? The other proof of this to which we ask the reader's attention is in the fact that Paul, in enumerating the parties by whom Christ was seen after His resurrection, begins, singularly enough, with Peter--"And that He rose again the third day according to the Scriptures and that He was seen of Cephas, then of the Twelve" (1Co 15:4, 5)--coupled with the remarkable fact, that Luke is the only one of the Evangelists who mentions that Christ appeared to Peter at all. When the disciples had returned from Emmaus to tell their brethren how the Lord had appeared to them in the way, and how He had made Himself known to them in the breaking of bread, they were met, as Luke relates, ere they had time to utter a word, with this wonderful piece of news, "The Lord is risen indeed, and hath appeared to Simon" (Lu 24:34).

Other points connected with this Gospel will be adverted to in the Commentary.

CHAPTER 1

Lu 1:1-4.

It appears from the Acts of the Apostles, and the Apostolic Epistles, that the earliest preaching of the Gospel consisted of a brief summary of the facts of our Lord's earthly history, with a few words of pointed application to the parties addressed. Of these astonishing facts, notes would naturally be taken and digests put into circulation. It is to such that Luke here refers; and in terms of studied respect, as narratives of what was "believed surely," or "on sure grounds" among Christians, and drawn up from the testimony of "eye-witnesses and ministering servants of the word." But when he adds that "it seemed good to him also to write in order, having traced down all things with exactness from their first rise," it is a virtual claim for his own Gospel to supersede these "many" narratives. Accordingly, while not one of them has survived the wreck of time, this and the other canonical Gospels live, and shall live, the only fitting vehicles of those life-bringing facts which have made all things new. Apocryphal or spurious gospels, upheld by parties unfriendly to the truths exhibited in the canonical Gospels, have not perished; but those well-meant and substantially correct narratives here referred to, used only while better were not to be had, were by tacit consent allowed to merge in the four peerless documents which from age to age, and with astonishing unanimity, have been accepted as the written charter of all Christianity.

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

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

3. from the very first--that is, from the very earliest events; referring to those precious details of the birth and early life, not only of our Lord, but of His forerunner, which we owe to Luke alone.

in order--or "consecutively"--in contrast, probably, with the disjointed productions to which he had referred. But this must not be pressed too far; for, on comparing it with the other Gospels, we see that in some particulars the strict chronological order is not observed in this Gospel.

most excellent--or "most noble"--a title of rank applied by this same writer twice to Felix and once to Festus (Ac 22:26; 24:3; 26:25). It is likely, therefore, that "Theophilus" was chief magistrate of some city in Greece or Asia Minor [Webster and Wilkinson].

4. that thou mightest know--"know thoroughly."

hast been instructed--orally instructed--literally, "catechized" or "catechetically taught," at first as a catechumen or candidate for Christian baptism.

Lu 1:5-25. Announcement of the Forerunner.

5. Herod--(See on Mt 2:1).

course of Abia--or Abijah; the eighth of the twenty-four orders of courses into which David divided the priests (see 1Ch 24:1, 4, 10). Of these courses only four returned after the captivity (Ezr 2:34-39), which were again subdivided into twenty-four--retaining the ancient name and order of each. They took the whole temple service for a week each.

his wife was of the daughters of Aaron--The priests might marry into any tribe, but "it was most commendable of all to marry one of the priests' line" [Lightfoot].

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

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

9. his lot was to burn incense--The part assigned to each priest in his week of service was decided by lot. Three were employed at the offering of incense--to remove the ashes of the former service; to bring in and place on the golden altar the pan filled with hot burning coals taken from the altar of burnt offering; and to sprinkle the incense on the hot coals; and, while the smoke of it ascended, to make intercession for the people. This was the most distinguished part of the service (Re 8:3), and this was what fell to the lot of Zacharias at this time [Lightfoot].

10. praying without--outside the court in front of the temple, where stood the altar of burnt offering; the men and women in separate courts, but the altar visible to all.

the time of incense--which was offered along with the morning and evening sacrifice of every day; a beautiful symbol of the acceptableness of the sacrifice offered on the altar of burnt offering, with coals from whose altar the incense was burnt (Le 16:12, 13). This again was a symbol of the "living sacrifice" of themselves and their services offered daily to God by the worshippers. Hence the language of Psa 141:2; Re 8:3. But that the acceptance of this daily offering depended on the expiatory virtue presupposed in the burnt offering, and pointing to the one "sacrifice of a sweet-smelling savor" (Ep 5:2), is evident from Is 6:6, 7.

11. right side--the south side, between the altar and the candlestick, Zacharias being on the north side, in front of the altar, while offering incense [Webster and Wilkinson]. But why there? The right was the favorable side (Mt 25:33) [Schottgen and Westein in Meyer]; compare Mr 16:5.

13. thy prayer is heard--doubtless for offspring, which by some presentiment he even yet had not despaired of.

John--the same as "Johanan," so frequent in the Old Testament, meaning "Jehovah's gracious gift."

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

15. great in the sight of the Lord--nearer to Him in official standing than all the prophets. (See Mt 11:10, 11.)

drink neither wine nor strong drink--that is, shall be a Nazarite, or "a separated one" (Nu 6:2, &c.). As the leper was the living symbol of sin, so was the Nazarite of holiness; nothing inflaming was to cross his lips; no razor to come on his head; no ceremonial defilement to be contracted. Thus was he to be "holy to the Lord [ceremonially] all the days of his separation." This separation was in ordinary cases temporary and voluntary: only Samson (Jud 13:7), Samuel (1Sa 1:11), and John Baptist were Nazarites from the womb. It was fitting that the utmost severity of legal consecration should be seen in Christ's forerunner. He was the Reality and Perfection of the Nazarite without the symbol, which perished in that living realization of it: "Such an High Priest became us, who was Separate from Sinners" (He 7:26).

filled with the Holy Ghost, from ... womb--a holy vessel for future service.

16-17. A religious and moral reformer, Elijah-like, he should be (Mal 4:6, where the "turning of the people's heart to the Lord" is borrowed from 1Ki 18:37). In both cases their success, though great, was partial--the nation was not gained.

18. Whereby, &c.--Mary believed what was far harder without a sign. Abraham, though older, and doubtless Sarah, too, when the same promise was made to him, "staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God." This was that in which Zacharias failed.

19. Gabriel--signifying "man of God," the same who appeared to Daniel at the time of incense (Da 9:21) and to Mary (Lu 1:26).

stand, &c.--as his attendant (compare 1Ki 17:1).

20. dumb--speechless.

not able--deprived of the power of speech (Lu 1:64). He asked a sign, and now he got it.

until the day that these things shall be performed--See on Lu 1:64.

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

tarried so long--It was not usual to tarry long, lest it should be thought vengeance had stricken the people's representative for something wrong [Lightfoot].

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

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

Lu 1:26-38. Annunciation of Christ.

(See on Mt 1:18-21).

26. sixth month--of Elisabeth's time.

Joseph, of the house of David--(See on Mt 1:16).

28. highly favoured--a word only once used elsewhere (Ep 1:6, "made accepted"): compare Lu 1:30, "Thou hast found favour with God." The mistake of the Vulgate's rendering, "full of grace," has been taken abundant advantage of by the Romish Church. As the mother of our Lord, she was the most "blessed among women" in external distinction; but let them listen to the Lord's own words. "Nay, rather blessed are they that hear the word of God and keep it." (See on Lu 11:27).

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

32-33. This is but an echo of the sublime prediction in Is 9:6, 7.

34. How, &c.--not the unbelief of Zacharias, "Whereby shall I know this?" but, taking the fact for granted, "How is it to be, so contrary to the unbroken law of human birth?" Instead of reproof, therefore, her question is answered in mysterious detail.

35. Holy Ghost--(See on Mt 1:18).

power of the highest--the immediate energy of the Godhead conveyed by the Holy Ghost.

overshadow--a word suggesting how gentle, while yet efficacious, would be this Power [Bengel]; and its mysterious secrecy, withdrawn, as if by a cloud, from human scrutiny [Calvin].

that holy thing born of thee--that holy Offspring of thine.

therefore ... Son of God--That Christ is the Son of God in His divine and eternal nature is clear from all the New Testament; yet here we see that Sonship efflorescing into human and palpable manifestation by His being born, through "the power of the Highest," an Infant of days. We must neither think of a double Sonship, as some do, harshly and without all ground, nor deny what is here plainly expressed, the connection between His human birth and His proper personal Sonship.

36. thy cousin--"relative," but how near the word says not.

conceived, &c.--This was to Mary an unsought sign, in reward of her faith.

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

38. Marvellous faith in such circumstances!

Lu 1:39-56. Visit of Mary to Elisabeth.

39. hill country--the mountainous tract running along the middle of Judea, from north to south [Webster and Wilkinson].

with haste--transported with the announcement to herself and with the tidings, now first made known to her, of Elisabeth's condition.

a city of Juda--probably Hebron (see Jos 20:7; 21:11).

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

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

42-44. What beautiful superiority to envy have we here! High as was the distinction conferred upon herself, Elisabeth loses sight of it altogether, in presence of one more honored still; upon whom, with her unborn Babe, in an ecstasy of inspiration, she pronounces a benediction, feeling it to be a wonder unaccountable that "the mother of her Lord should come to her." "Turn this as we will, we shall never be able to see the propriety of calling an unborn child "Lord," but by supposing Elisabeth, like the prophets of old, enlightened to perceive the Messiah's Divine nature" [Olshausen].

45. An additional benediction on the Virgin for her implicit faith, in tacit and delicate contrast with her own husband.

for--rather, as in the Margin, "that."

46-55. A magnificent canticle, in which the strain of Hannah's ancient song, in like circumstances, is caught up, and just slightly modified and sublimed. Is it unnatural to suppose that the spirit of the blessed Virgin had been drawn beforehand into mysterious sympathy with the ideas and the tone of this hymn, so that when the life and fire of inspiration penetrated her whole soul it spontaneously swept the chorus of this song, enriching the Hymnal of the Church with that spirit-stirring canticle which has resounded ever since from its temple walls? In both songs, those holy women, filled with wonder to behold "the proud, the mighty, the rich," passed by, and, in their persons the lowliest chosen to usher in the greatest events, sing of this as no capricious movement, but a great law of the kingdom of God, by which He delights to "put down the mighty from their seats and exalt them of low degree." In both songs the strain dies away on Christ; in Hannah's under the name of "Jehovah's King"--to whom, through all His line, from David onwards to Himself, He will "give strength"; His "Anointed," whose horn He will exalt (1Sa 2:10); in the Virgin's song, it is as the "Help" promised to Israel by all the prophets.

My soul ... my spirit--"all that is within me" (Psa 103:1).

56. abode with her about three months--What an honored roof was that which, for such a period, overarched these cousins! and yet not a trace of it is now to be seen, while the progeny of those two women--the one but the honored pioneer of the other--have made the world new.

returned to her own house--at Nazareth, after which took place what is recorded in Mt 1:18-25.

Lu 1:57-80. Birth and Circumcision of John--Song of Zacharias and Progress of the Child.

59. eighth day--The law (Ge 17:12) was observed, even though the eighth day after birth should be a sabbath (Joh 7:23; and see Php 3:5).

called him--literally, "were calling"--that is, (as we should say) "were for calling." The naming of children at baptism has its origin in the Jewish custom at circumcision (Ge 21:3, 4); and the names of Abram and Sarai were changed at its first performance (Ge 17:5, 15).

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

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

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

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

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

68-79. There is not a word in this noble burst of divine song about his own child; like Elisabeth losing sight entirely of self, in the glory of a Greater than both.

Lord God of Israel--the ancient covenant God of the peculiar people.

visited and redeemed--that is, in order to redeem: returned after long absence, and broken His long silence (see Mt 15:31). In the Old Testament, God is said to "visit" chiefly for judgment, in the New Testament for mercy. Zacharias would, as yet, have but imperfect views of such "visiting and redeeming," "saving from and delivering out of the hand of enemies" (Lu 1:71, 74). But this Old Testament phraseology, used at first with a lower reference, is, when viewed in the light of a loftier and more comprehensive kingdom of God, equally adapted to express the most spiritual conceptions of the redemption that is in Christ Jesus.

80. And the child, &c.--"a concluding paragraph, indicating, in strokes full of grandeur, the bodily and mental development of the Baptist; and bringing his life up to the period of his public appearance" [Olshausen].

in the deserts--probably "the wilderness of Judea" (Mt 3:1), whither he had retired early in life, in the Nazarite spirit, and where, free from rabbinical influences and alone with God, his spirit would be educated, like Moses in the desert, for his future high vocation.

his showing unto Israel--the presentation of himself before his nation, as Messiah's forerunner.

Many have taken in hand - Great and remarkable characters have always many biographers. So it appears it was with our Lord: but as most of these accounts were inaccurate, recording as facts things which had not happened; and through ignorance or design mistaking others, especially in the place where St. Luke wrote; it seemed good to the Holy Spirit to inspire this holy man with the most correct knowledge of the whole history of our Lord's birth, preaching, miracles, sufferings, death, resurrection, and ascension, that the sincere, upright followers of God might have a sure foundation, on which they might safely build their faith. See the note on Luk 9:10.

Most surely believed among us - Facts confirmed by the fullest evidence - των πεπληροφορημενων πραγματων. Every thing that had been done or said by Jesus Christ was so public, so plain, and so accredited by thousands of witnesses, who could have had no interest in supporting an imposture, as to carry the fullest conviction, to the hearts of those who heard and saw him, of the divinity of his doctrine, and the truth of his miracles.

Even as they delivered them unto us, which from the beginning were eye-witnesses - Probably this alludes to the Gospels of Matthew and Mark, which it is likely were written before St. Luke wrote his, and on the models of which he professes to write his own; and απ' αρχης, from the beginning, must mean, from the time that Christ first began to proclaim the glad tidings of the kingdom; and αυτοπται, eye-witnesses, must necessarily signify, those who had been with him from the beginning, and consequently had the best opportunities of knowing the truth of every fact.

Ministers of the word - Του λογου. Some suppose that our blessed Lord is meant by this phrase; as ὁ Λογος, the Word or Logos, is his essential character in Joh 1:1, etc.; but it does not appear that any of the inspired penmen ever use the word in this sense except John himself; for here it certainly means the doctrine of Christ; and in this sense λογος is frequently used both by the evangelists and apostles.

Having had perfect understanding - Παρηκολουθηκοτι ανωθεν, Having accurately traced up - entered into the very spirit of the work, and examined every thing to the bottom; in consequence of which investigation, I am completely convinced of the truth of the whole. Though God gives his Holy Spirit to all them who ask him, yet this gift was never designed to set aside the use of those faculties with which he has already endued the soul, and which are as truly his gifts as the Holy Spirit itself is. The nature of inspiration, in the case of St. Luke, we at once discover: he set himself, by impartial inquiry and diligent investigation, to find the whole truth, and to relate nothing but the truth; and the Spirit of God presided over and directed his inquiries, so that he discovered the whole truth, and was preserved from every particle of error.

From the very first - Ανωθεν, from their origin. Some think ανωθεν should, in this place, be translated from above; and that it refers to the inspiration by which St. Luke wrote. I prefer our translation, or, from the origin, which several good critics contend for, and which meaning it has in some of the best Greek writers. See Kypke.

Theophilus - As the literal import of this word is friend of God, Θεου φιλος, some have supposed that under this name Luke comprised all the followers of Christ, to whom, as friends of God, he dedicated this faithful history of the life, doctrine, death, and resurrection of our Lord. But this interpretation appears to have little solidity in it; for, if all the followers of Christ are addressed, why is the singular number used? and what good end could there be accomplished by using a feigned name? Besides, κρατιϚε, most excellent, could never be applied in this way, for it evidently designates a particular person, and one probably distinguished by his situation in life; though this does not necessarily follow from the title, which was often given in the way of friendship. Theophilus appears to have been some very reputable Greek or Roman, who was one of St. Luke's disciples. The first four verses seem a private epistle, sent by the evangelist with this history, which, having been carefully preserved by Theophilus, was afterwards found and published with this Gospel.

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

In the days of Herod, the king - This was Herod, surnamed the Great, the son of Antipater, an Idumean by birth, who had professed himself a proselyte to the Jewish religion, but regarded no religion, farther than it promoted his secular interests and ambition. Thus, for the first time, the throne of Judah was filled by a person not of Jewish extraction, who had been forced upon the people by the Roman government. Hence it appears plain that the prophecy of Jacob, Gen 49:10, was now fulfilled; for the scepter had departed from Judah: and now was the time, according to another prophecy, to look for the governor from Bethlehem, who should rule and feed the people of Israel: Mic 5:1, Mic 5:2. See a large account of the family of the Herods, in the note on Mat 2:1 (note). This was before Christ six years.

The course of Abiah - When the sacerdotal families grew very numerous, so that all could not officiate together at the tabernacle, David divided them into twenty-four classes, that they might minister by turns, 1Chr 24:1, etc., each family serving a whole week, 2Kgs 11:7; 2Chr 23:8. Abiah was the eighth in the order in which they had been originally established: 1Chr 24:10. These dates and persons are particularly mentioned as a full confirmation of the truth of the facts themselves; because any person, at the time this Gospel was written, might have satisfied himself by applying to the family of John the Baptist, the family of our Lord, or the surrounding neighbors. What a full proof of the Gospel history! It was published immediately after the time in which these facts took place; and among the very people, thousands of whom had been eye-witnesses of them; and among those, too, whose essential interest it was to have discredited them if they could; and yet, in all that age, in which only they could have been contradicted with advantage, no man ever arose to call them in question! What an absolute proof was this that the thing was impossible; and that the truth of the Gospel history was acknowledged by all who paid any attention to the evidences it produced!

Of the daughters of Aaron - That is, she was of one of the sacerdotal families. This shows that John was most nobly descended: his father was a priest and his mother the daughter of a priest; and thus, both by father and mother, he descended from the family of Amram, of whom came Moses, Aaron, and Miriam, the most illustrious characters in the whole Jewish history.

They were both righteous - Upright and holy in all their outward conduct in civil life.

Before God - Possessing the spirit of the religion they professed; exercising themselves constantly in the presence of their Maker, whose eye, they knew, was upon all their conduct, and who examined all their motives.

Walking in all the commandments and ordinances of the Lord blameless - None being able to lay any evil to their charge. They were as exemplary and conscientious in the discharge of their religious duties as they were in the discharge of the offices of civil life. What a sacred pair! they made their duty to God, to their neighbor, and to themselves, walk constantly hand in hand. See the note on Mat 3:15. Perhaps εντολαι, commandments, may here mean the decalogue; and δικαιωματα, ordinances, the ceremonial and judicial laws which were delivered after the decalogue: as all the precepts delivered from Exo 21:1 to Exo 24:1 are termed δικαιωματα, judgments or ordinances.

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

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.

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

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

There appeared - an angel of the Lord - There had been neither prophecy nor angelic ministry vouchsafed to this people for about 400 years. But now, as the Sun of righteousness is about to arise upon them, the day-spring from on high visits them, that they may be prepared for that kingdom of God which was at hand. Every circumstance here is worthy of remark:

1. That an angel should now appear, as such a favor had not been granted for 400 years.

2. The person to whom this angel was sent - one of the priests. The sacerdotal office itself pointed out the Son of God till he came: by him it was to be completed, and in him it was to be eternally established: - Thou art a priest for ever, Psa 110:4.

3. The place in which the angel appeared - Jerusalem; out of which the word of the Lord should go forth, Isa 2:3, and not at Hebron, in the hill country of Judea, where Zacharias lived, Luk 1:39, which was the ordinary residence of the priests, Jos 21:11, where there could have been few witnesses of this interposition of God, and the effects produced by it.

4. The place where he was when the angel appeared to him - in the temple, which was the place where God was to be sought; the place of his residence, and a type of the human nature of the blessed Jesus, Joh 2:21.

5. The time in which this was done - the solemn hour of public prayer. God has always promised to be present with those who call upon him. When the people and the priest go hand in hand, and heart with heart, to the house of God, the angel of his presence shall surely accompany them, and God shall appear among them.

6. The employment of Zacharias when the angel appeared - he was burning incense, one of the most sacred and mysterious functions of the Levitical priesthood, and which typified the intercession of Christ: confer Heb 7:25, with Heb 9:24.

7. The long continued and publicly known dumbness of the priest, who doubted the word thus miraculously sent to him from the Lord: a solemn intimation of what God would do to all those who would not believe in the Lord Jesus. Every mouth shall be stopped.

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.

Thy prayer is heard - This probably refers, 1st, to the frequent prayers which he had offered to God for a son; and 2dly, to those which he had offered for the deliverance and consolation of Israel.

They are all heard - thou shalt have a son, and Israel shall be saved. If fervent faithful prayers be not immediately answered, they should not be considered as lost; all such are heard by the Lord, are registered in heaven, and shall be answered in the most effectual way, and in the best time. Answers to prayer are to be received by faith; but faith should not only accompany prayer while offered on earth, but follow it all its way to the throne of grace, and stay with it before the throne till dismissed with its answer to the waiting soul.

Thou shalt call his name John - For the proper exposition of this name, see on Mar 1:4 (note).

Thou shalt have joy, etc. - ΕϚαι χαρα σοι, He will be joy and gladness to thee. A child of prayer and faith is likely to be a source of comfort to his parents. Were proper attention paid to this point, there would be fewer disobedient children in the world; and the number of broken-hearted parents would be lessened. But what can be expected from the majority of matrimonial connections, connections begun without the fear of God, and carried on without his love.

Many shall rejoice at his birth - He shall be the minister of God for good to multitudes, who shall, through his preaching, be turned from the error of their ways, and converted to God their Savior.

He shall be great in the sight of the Lord - That is, before Jesus Christ, whose forerunner he shall be; or he shall be a truly great person, for so this form of speech may imply.

Neither wine nor strong drink - Σικερα, i.e. all fermented liquors which have the property of intoxicating, or producing drunkenness. The original word σικερα, sikera, comes from the Hebrew, שכר shakar, to inebriate. "Any inebriating liquor," says St. Jerome, (Epis. ad Nepot)." is called sicera, whether made of corn, apples, honey, dates, or any other fruits." One of the four prohibited liquors among the East Indian Moslimans is called sikkir. "Sikkir is made by steeping fresh dates in water till they take effect in sweetening it: this liquor is abominable and unlawful." Hedaya, vol. iv. p. 158. Probably this is the very liquor referred to in the text. In the Institutes of Menu it is said, "Inebriating liquor may be considered as of three principal sorts: that extracted from dregs of sugar, that extracted from bruised rice, and that extracted from the flowers of the madhuca: as one, so are all; they shall not be tasted by the chief of the twice-born." Chap. xi. Inst. 95. Twice-born is used by the Brahmins in the same sense as being born again is used by Christians. It signifies a spiritual regeneration. From this word comes our English term cyder, or sider, a beverage made of the fermented juice of apples. See the note on Lev 10:9.

Shall be filled with the Holy Ghost - Shall be Divinely designated to this particular office, and qualified for it, from his mother's womb - from the instant of his birth. One MS., two versions, and four of the primitive fathers read εν τῃ κοιλιᾳ, In the womb of his mother - intimating that even before he should be born into the world the Holy Spirit should be communicated to him. Did not this take place on the salutation of the Virgin Mary? - and is not this what is intended, Luk 1:44? To be filled with the Holy Ghost, implies having the soul influenced in all its powers, with the illuminating, strengthening, and sanctifying energy of the Spirit.

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

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 1Kgs 21:17-24, with Mat 14:4. It was on these accounts that the Prophet Malachi, Mal 4:6, had likened John to this prophet. See also Isa 40:3; and Mal 4:5, Mal 4:6.

To turn the hearts of the fathers - Gross ignorance had taken place in the hearts of the Jewish people; they needed a Divine instructer: John is announced as such; by this preaching and manner of life, all classes among the people should be taught the nature of their several places, and the duties respectively incumbent upon them, See Luk 3:10, etc. In these things the greatness of John, mentioned Luk 1:15, is pointed out, Nothing is truly great but what is so in the sight of God. John's greatness arose:

1. From the plenitude of God's Spirit which dwelt in him.

2. From his continual self-denial, and taking up his cross.

3. From his ardent zeal to make Christ known.

4. From his fidelity and courage in rebuking vice.

5. From the reformation which he was the instrument of effecting among the people; reviving among them the spirit of the patriarchs, and preparing their hearts to receive the Lord Jesus.

To turn the hearts of the fathers to their children. By a very expressive figure of speech, Abraham, Isaac, and Jacob, and the rest of the patriarchs, are represented here as having their hearts alienated from the Jews, their children, because of their unbelief and disobedience; but that the Baptist should so far succeed in converting them to the Lord their God, that these holy men should again look upon them with delight, and acknowledge them for their children. Some think that by the children, the Gentiles are meant, and by the fathers, the Jews.

The disobedient - Or unbelieving, απειθεις, the persons who would no longer credit the predictions of the prophets, relative to the manifestation of the Messiah. Unbelief and disobedience are so intimately connected, that the same word in the sacred writings often serves for both.

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

I am Gabriel - This angel is mentioned, Dan 8:16; Dan 9:21. The original גבריאל is exceedingly expressive: it is compounded of גבורה geburah, and אל el, the might of the strong God. An angel with such a name was exceedingly proper for the occasion; as it pointed out that all-prevalent power by which the strong God could accomplish every purpose, and subdue all things to himself.

That stand in the presence of God - This is in allusion to the case of the prime minister of an eastern monarch, who alone has access to his master at all times; and is therefore said, in the eastern phrase, to see the presence, or to be in the presence. From the allusion we may conceive the angel Gabriel to be in a state of high favor and trust before God.

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

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

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

As soon as the days of his ministration were accomplished - Each family of the priesthood officiated one whole week, 2Kgs 11:17.

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

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.

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

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

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

And the angel came in unto her - Some think that all this business was transacted in a vision; and that there was no personal appearance of the angel. When Divine visions were given, they are announced as such, in the sacred writings; nor can we with safety attribute any thing to a vision, where a Divine communication is made, unless it be specified as such in the text.

Hail - Analogous to, Peace be to thee - May thou enjoy all possible blessings!

Highly favored - As being chosen in preference to all the women upon earth, to be the mother of the Messiah. Not the mother of God, for that is blasphemy.

The Lord is with thee - Thou art about to receive the most convincing proofs of God's peculiar favor towards thee.

Blessed art thou among women - That is, thou art favored beyond all others.

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.

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

He shall be great - Behold the greatness of the man Christ Jesus: 1st. Because that human nature that should be born of the virgin was to be united with the Divine nature. 2dly. In consequence of this, that human nature should be called in a peculiar sense the Son of the most high God; because God would produce it in her womb without the intervention of man. 3rdly. He shall be the everlasting Head and Sovereign of his Church. 4thly. His government and kingdom shall be eternal.

Revolutions may destroy the kingdoms of the earth, but the powers and gates of hell and death shall never be able to destroy or injure the kingdom of Christ. His is the only dominion that shall never have an end. The angel seems here to refer to Isa 9:7; Isa 16:5; Jer 23:5; Dan 2:44; Dan 7:14. All which prophecies speak of the glory, extent, and perpetuity of the evangelical kingdom. The kingdom of grace and the kingdom of glory form the endless government of Christ.

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

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.

The Holy Ghost shall come upon thee - This conception shall take place suddenly, and the Holy Spirit himself shall be the grand operator. The power, δυναμις, the miracle-working power, of the Most High shall overshadow thee, to accomplish this purpose, and to protect thee from danger. As there is a plain allusion to the Spirit of God brooding over the face of the waters, to render them prolific, Gen 1:2, I am the more firmly established in the opinion advanced on Mat 1:20, that the rudiments of the human nature of Christ was a real creation in the womb of the virgin, by the energy of the Spirit of God.

Therefore also that holy thing (or person) - shall be called the Son of God - We may plainly perceive here, that the angel does not give the appellation of Son of God to the Divine nature of Christ; but to that holy person or thing, το ἁγιον, which was to be born of the virgin, by the energy of the Holy Spirit. The Divine nature could not be born of the virgin; the human nature was born of her. The Divine nature had no beginning; it was God manifested in the flesh, 1Tim 3:16; it was that Word which being in the beginning (from eternity) with God, Joh 1:2, was afterwards made flesh, (became manifest in human nature), and tabernacled among us, Joh 1:14. Of this Divine nature the angel does not particularly speak here, but of the tabernacle or shrine which God was now preparing for it, viz. the holy thing that was to be born of the virgin. Two natures must ever be distinguished in Christ: the human nature, in reference to which he is the Son of God and inferior to him, Mar 13:32; Joh 5:19; Joh 14:28, and the Divine nature which was from eternity, and equal to God, Joh 1:1; Joh 10:30; Rom 9:5; Col 1:16-18. It is true, that to Jesus the Christ, as he appeared among men, every characteristic of the Divine nature is sometimes attributed, without appearing to make any distinction between the Divine and human natures; but is there any part of the Scriptures in which it is plainly said that the Divine nature of Jesus was the Son of God? Here, I trust, I may be permitted to say, with all due respect for those who differ from me, that the doctrine of the eternal Sonship of Christ is, in my opinion, anti-scriptural, and highly dangerous. This doctrine I reject for the following reasons: - 1st. I have not been able to find any express declaration in the Scriptures concerning it. 2dly. If Christ be the Son of God as to his Divine nature, then he cannot be eternal; for son implies a father; and father implies, in reference to son, precedency in time, if not in nature too. Father and son imply the idea of generation; and generation implies a time in which it was effected, and time also antecedent to such generation. 3dly. If Christ be the Son of God, as to his Divine nature, then the Father is of necessity prior, consequently superior to him. 4thly. Again, if this Divine nature were begotten of the Father, then it must be in time; i.e. there was a period in which it did not exist, and a period when it began to exist. This destroys the eternity of our blessed Lord, and robs him at once of his Godhead. 5thly. To say that he was begotten from all eternity, is, in my opinion, absurd; and the phrase eternal Son is a positive self-contradiction. Eternity is that which has had no beginning, nor stands in any reference to Time. Son supposes time, generation, and father; and time also antecedent to such generation. Therefore the conjunction of these two terms, Son and eternity is absolutely impossible, as they imply essentially different and opposite ideas.

The enemies of Christ's Divinity have, in all ages, availed themselves of this incautious method of treating this subject, and on this ground, have ever had the advantage of the defenders of the Godhead of Christ. This doctrine of the eternal Sonship destroys the deity of Christ; now, if his deity be taken away, the whole Gospel scheme of redemption is ruined. On this ground, the atonement of Christ cannot have been of infinite merit, and consequently could not purchase pardon for the offenses of mankind, nor give any right to, or possession of, an eternal glory. The very use of this phrase is both absurd and dangerous; therefore let all those who value Jesus and their salvation abide by the Scriptures. This doctrine of the eternal Sonship, as it has been lately explained in many a pamphlet, and many a paper in magazines, I must and do consider as an awful heresy, and mere sheer Arianism; which, in many cases, has terminated in Socinianism, and that in Deism. From such heterodoxies, and their abetters, may God save his Church! Amen!

Thy cousin Elisabeth - Thy kinswoman, συγγενης. As Elisabeth was of the tribe of Levi, Luk 1:5, and Mary of the tribe of Judah, they could not be relatives but by the mother's side.

She hath also conceived - And this is wrought by the same power and energy through which thou shalt conceive. Thus God has given thee a proof and pledge, in what he has done for Elisabeth, of what he will do for thyself; therefore, have faith in God.

Who was called barren - It is probable that Elisabeth got this appellative by way of reproach; or to distinguish her from some other Elisabeth also well known, who had been blessed with children. Perhaps this is the reproach which Elisabeth speaks of, Luk 1:25, her common name among men, among the people who knew her, being Elisabeth the barren.

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

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

In those days - As soon as she could conveniently fit herself out for the journey.

Hill country - Hebron, the city of the priests, Jos 21:11, which was situated in the tribe of Judah, about forty miles south of Jerusalem, and upwards of seventy from Nazareth.

With haste - This probably refers to nothing else than the earnestness of her mind to visit her relative Elisabeth, and to see what the Lord had wrought for her.

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

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

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.

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

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 1Sam 2:1-10.

This is allowed by many to be the first piece of poetry in the New Testament; but the address of the angel to Zacharias, Luk 1:13-17, is delivered in the same way; so is that to the virgin, Luk 1:30-33, and so also is Elisabeth's answer to Mary, Luk 1:42-45. All these portions are easily reducible to the hemistich form in which the Hebrew poetry of the Old Testament is found in many MSS., and in which Dr. Kennicott has arranged the Psalms, and other poetical parts of the Sacred Writings. See his Hebrew Bible.

My soul doth magnify the Lord - The verb μεγαλυνειν, Kypke has proved, signifies to celebrate with words, to extol with praises. This is the only way in which God can be magnified, or made great; for, strictly speaking, nothing can be added to God, for he is infinite and eternal; therefore the way to magnify him is to show forth and celebrate those acts in which he has manifested his greatness.

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.

He hath regarded - Looked favorably, etc., επεβλεψεν. In the most tender and compassionate manner he has visited me in my humiliation, drawing the reasons of his conduct, not from any excellence in me, but from his own eternal kindness and love.

All generations shall call me blessed - This was the character by which alone she wished to be known; viz. The blessed or happy virgin. What dishonor do those do to this holy woman, who give her names and characters which her pure soul would abhor; and which properly belong to God her Savior! By her votaries she is addressed as Queen of Heaven, Mother of God, etc., titles both absurd and blasphemous.

He that is mighty hath done to me great things - Or, miracles, μεγαλεια. As God fills her with his goodness, she empties herself to him in praises; and, sinking into her own nothingness, she ever confesses that God alone is all in all.

Holy is his name - Probably the word which Mary used was חסד chesed, which though we sometimes translate holy, see Psa 86:2; Psa 145:17, yet the proper meaning is abundant goodness, exuberant kindness; and this well agrees with the following clause.

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.

He hath showed strength - Or, He hath gained the victory, εποιησε κρατος. The word κρατος is used for victory, by Homer, Hesiod, Sophocles, Euripides, and others.

With his arm - Grotius has well observed, that God's efficacy is represented by his finger, his great power by his hand, and his omnipotence by his arm. The plague of lice was the finger of God, Exo 7:18. The plagues in general were wrought by his hand, Exo 3:20, And the destruction of Pharaoh's host in the Red Sea, which was effected by the omnipotence of God, is called the act of his arm, Exo 15:16.

He hath scattered - Διεσκορπισεν, hath scattered abroad; as a whirlwind scatters dust and chaff.

The proud - Or haughty, ὑπερηφανους; from ὑπερ above, and φαινω I show - the haughty men, who wish to be noticed in preference to all others, and feel sovereign contempt for all but themselves. These God scatters abroad - instead of being in his sight, as in their own, the most excellent of the earth, he treats them as straw, stubble, chaff, and dust.

In the imagination of their hearts - While they are forming their insolent, proud, and oppressive projects - laying their plans, and imagining that accomplishment and success are waiting at their right hand, the whirlwind of God's displeasure blows, and they and their machinations are dissipated together.

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.

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

He hath holpen [supported, αντελαβετο] his servant Israel - Israel is here represented as falling, and the Lord comes speedily in and props him up. The house of David was now ready to fall and rise no more; Jesus, being born of the very last branch of the regal line, revived the family, and restored the dominion.

In remembrance of his mercy - By mercy, the covenant which God made with Abraham, Gen 15:18, is intended; which covenant proceeded from God's eternal mercy, as in it salvation was promised to all the nations of the earth. See Gen 17:19, and Gen 22:18, and this promise was, in one form or other, given to all the fathers, Luk 1:55.

This song properly consists of three parts.

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

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

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

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

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

And her neighbors and her cousins - rejoiced with her. - Because sterility was a reproach; and they now rejoiced with their relative, from whom that reproach was now rolled away. To rejoice with those whom God has favored, and to congratulate them on the advantages which he has granted to them, is a duty which humanity, charity, and religion call upon us to fulfill.

1. It is a duty of humanity, which should be punctually performed. We are all members of each other, and should rejoice in the welfare of the whole. He who rejoices in his neighbor's prosperity increases his neighbor's happiness, and gets an addition to his own.

2. It is a duty which charity or brotherly love requires us to perform with sincerity. In the polite world, there is no duty better fulfilled in word than this is; but sincerity is utterly banished, and the giver and receiver are both convinced that compliments and good wishes mean - nothing. He who does not endeavor to take a sincere part in his neighbor's prosperity will soon feel ample punishment in the spirit of jealousy and envy.

3. It is a duty of religion, which should be fulfilled with piety. These neighbors and relatives saw that God had magnified his mercy towards Elisabeth, and they acknowledged his hand in the work. God is the dispenser of all good - he distributes his favors in mercy, judgment, and justice. Let us honor him in his gifts; and honor those, for his sake, who are objects of his favor. The society of believers are but one body; the talents, etc., of every individual are profitable to the whole community; at least none ate deprived of a share in the general welfare, but those who, through jealousy or envy, refuse to rejoice with him towards whom God hath magnified his mercy.

On the eighth day they came to circumcise - See an account of this institution in the note on Gen 17:10-14 (note). Had circumcision been essential to an infant's salvation, God would not have ordered it to be delayed to the eighth day, because, in all countries, multitudes die before they arrive at that age. Baptism, which is generally allowed to have been substituted for circumcision, is no more necessary to the salvation of an infant than circumcision was. Both are signs of the covenant - circumcision, of the putting away the impurity of the flesh; and baptism, of the washing of regeneration, and renewing of the Holy Ghost, producing the answer of a good conscience towards God. Confer 1Pet 3:21, with Tit 3:5. This should never be neglected: it is a sign and token of the spiritual grace.

They called him Zacharias - Among the Jews, the child was named when it was circumcised, and ordinarily the name of the father was given to the first-born son.

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

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

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.

A writing table - Πινακιδιον, a tablet, a diminutive of πιναξ, a table. "The boys in Barbary are taught to write upon a smooth thin board, slightly daubed over with whiting, which may be rubbed off or renewed at pleasure. Such probably (for the Jewish children use the same) was the little board, or writing table, as we render it Luk 1:63, that was called for by Zacharias." Shaw's Travels, p. 194. My old MS. considers the word as meaning the instrument of writing, rather than the tablet on which he wrote: and he aringe a poyntel, wroot seyinge, Joon is his name.

A thin board, made out of the pine tree, smeared over with wax, was used among the ancients; and to this the Anglo-Saxon version seems to refer, as it translates πινακιδιον, a wax board or cloth.

An intelligent friend has suggested a different mode of reading the 62nd and 63rd verses: Luk 1:62. And they asked his father how he would have him called? Luk 1:63. And he made signs for a writing table and wrote, His name is John: "For," says my friend, "the 64th verse proves his mouth was not opened, neither his tongue loosed, till after the child was named; therefore he could not ask for the table; and it is more reasonable that he, being dumb, should make signs, than that those should who had the use of their tongues." But, howsoever ingenious this may be, neither the words of the Greek text, nor their construction, will bear this version.

The latter clause of the preceding verse should be joined with the beginning of this, as follows: And they marveled all, for his mouth was opened, etc. Every person must see the propriety of putting this clause, And they marveled all, to the beginning of the 64th verse, instead of leaving it at the end of the 63rd, as in the common version. The people did not wonder because Zacharias said, He shall be called John; but because he himself was that instant restored to the use of his speech.

And he spake, and praised God - In his nine months' silence, he had learned the proper use of his tongue; and God, whose power was discredited by it, is now magnified. Happy they who, in religious matters, only break silence in order to speak of the loving-kindness of the Lord!

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

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.

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.

Blessed be the Lord God of Israel; for, etc. - Zacharias praises God for two grand benefits which he had granted to his people. 1. He has visited them. 2. He has ransomed them.

1. He speaks by the spirit of prophecy, which calls things that are not, as though they were; because they are absolutely determined by the Most High, and shall be all fulfilled in their season. God visits his people in the incarnation of Jesus Christ; therefore this Christ is called by him, Κυριος ὁ Θεος, Jehovah the God of Israel. Here the highest and most glorious character of the Supreme Being is given to Christ.

2. This God redeems his people: it is for this end that he visits them. His soul is about to be made a sacrifice for sin: he becomes flesh, that he may suffer and die for the sin of the world. God, by taking upon him the nature of man, has redeemed that nature from eternal ruin.

He hath - redeemed - Εποιησε λυτρωσιν, he hath made a ransom - laid down the ransom price. Λυτροω signifies particularly to ransom a captive from the enemy, by paying a price. The following remarkable passage from Josephus, Ant. b. xiv. c. 14, sect. 1, fully illustrates this meaning of the original. "Herod, not knowing what had happened to his brother, hastened λυτρωσασθαι, to ransom him from the enemy, and was willing to pay λυτρον ὑπερ αυτου, a ransom for him, to the amount of three hundred talents." Sinners are fallen into the hands of their enemies, and are captives to sin and death. Jesus ransoms them by his own blood, and restores them to life, liberty, and happiness. This truth the whole Bible teaches: this truth God has shown in certain measures, even to those nations who have not been favored with the light of his written word: for Christ is that true light, which enlightens every man that cometh into the world.

How astonishing is the following invocation of the Supreme Being, (translated from the original Sanscreet by Dr. C. Wilkins), still existing on a stone, in a cave near she ancient city of Gya, in the East Indies! "The Deity, who is the Lord, the possessor of all, appeared in this ocean of natural beings, at the beginning of the Kalee Yoog (the age of contention and baseness). He who is omnipresent and everlastingly to be contemplated, the Supreme Being, the Eternal One, the Divinity worthy to be adored - Appeared here with a Portion of his Divine Nature. Reverence be unto thee in the form of (a) Bood-dha! Reverence be unto the Lord of the earth! Reverence be unto thee, an Incarnation of the Deity, and the Eternal One! Reverence be unto thee, O God, in the form of the God of mercy; the dispeller of pain and trouble, the Lord of all things, the Deity who overcometh the sins of the Kalee Yoog; the guardian of the universe, the emblem of mercy toward those who serve thee - (b) O'M! the possessor of all things in Vital Form! Thou art (c) Brahma, Veeshnoo, and Mahesa! Thou art Lord of the universe! Thou art under the form of all things, movable and immovable, the possessor of the whole! and thus I adore thee. Reverence be unto the Bestower Of Salvation, and the Ruler of the faculties! Reverence be unto thee, the Destroyer of the Evil Spirit! O Damordara, (d) show me favor! I adore thee, who art celebrated by a thousand names, and under various forms, in the shape of Bood-dha, the God of Mercy! Be propitious, O Most High God!" - Asiatic Researches, vol. i. pp. 284, 285. (a) Bood-dha. The name of the Deity, as author of happiness. (b) O'M. A mystic emblem of the Deity, forbidden to be pronounced but in silence. It is a syllable formed of the Sanscreet letters a, o o, which in composition coalesce, and make o, and the nasal consonant m. The first letter stands for the Creator, the second for the Preserver and the third for the Destroyer. It is the same among the Hindoos as יהוה Yehovah is among the Hebrews. (c) Brahma, the Deity in his creative quality. Veeshnoo, he who filleth all space, the Deity in his preserving quality. Mahesa, the Deity in his destroying quality. This is properly the Hindoo Trinity: for these three names belong to the same Being. See the notes to the Bhagvat Geeta. (d) Damordara, or Darmadeve, the Indian God of Virtue.

And hath raised up a horn of salvation - That is, a mighty and glorious Savior: a quotation from Psa 18:2. Horns are the well known emblems of strength, glory, and power, both in the sacred and profane writers, because the strength and beauty of horned animals consist in their horns. Horns have also been considered as emblems of light; therefore the heathen god Apollo is represented with horns, to point out the power, glory, and excellence of the solar light. The Chaldee paraphrast sometimes translates קרן keren, horn, by מלכות malcuth, or מלכותא malcutha, 1Sam 2:10; Jer 48:25, which signify a kingdom: but it is likely that the allusion is here made to the horns of the altar; and as the altar was a place of refuge and safety, and those who laid hold on its horns were considered to be under the protection of the Lord, so, according to the expression of Zacharias, Jesus Christ is a new altar, to which whosoever flees shall find refuge.

Some imagine that this form of speech is taken from the custom of ancient warriors, who had a horn of steel on the top of their helmets, which ordinarily lay flat, till the person came victorious from battle, and then it was erected, as emblematical of the victory gained. Such a horn as this is represented on the helmet of the Abyssinian kings and warriors: see the plates in Bruce's Travels. To this custom of wearing or lifting up the horn, the following scriptures are thought to allude: 1Sam 2:10; Psa 112:9; Psa 148:4; Lam 2:17. In ancient gems and coins, this form of the horn on helmets is easily discernible, sometimes flat, sometimes erected. A horn, filled with various fruits, was also the emblem of abundance among the ancients: hence their cornu copia, or horn of plenty. From all this we may learn that the Lord Jesus gives a luminous, powerful, prevalent, glorious, and abundant Salvation or Refuge to mankind.

In the house of his servant David - Or, in the family: so the word οικος, house, is often used in the Sacred Writings. In Luk 1:32, the angel states that Mary was of the family of David; and Zacharias, who, from the nature of his office, must have been well acquainted with the public genealogical tables, attests the same thing. This is a matter of considerable importance; because it shows forth the truth of all the prophetic declarations, which uniformly state that the Messiah should come from the family and sit on the throne of David.

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.

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

Being delivered, etc. - The salvation brought by Jesus Christ, consists in the following things: -

1. We are to be delivered out of the hand of our enemies, and from all that hate us; so that sin shall neither have dominion over us, nor existence in us.

2. We are to worship God, λατρευειν, to render him that service and adoration which the letter and spirit of his religion require.

3. Ye are to live in holiness, a strict inward conformity to the mind of Christ - and righteousness, a full outward conformity to the precepts of the Gospel.

4. This is to be done before God, under the continual influence and support of his grace, and with a constant evidence of his presence and approbation.

5. This state is a state of true happiness - it is without fear. Sin is all cast out, holiness is brought in; God's power upholds, and his approbation cheers and comforts, the believing heart. Thus misery is precluded, and happiness established.

6. This blessedness is to continue as long as we exist - all the days of our life, in all ages, in all situations, and in all circumstances. What a pity to have lived so long without God in the world, when so much happiness and glory are to be enjoyed in union with him! Της ζωης, in the last clause, is omitted by many MSS., versions, and fathers. Griesbach has left it out of the text: however, it is but of small importance whether we read all our days, or, all the days of our life.

And thou, child, etc. - Zacharias proclaims the dignity, employment, doctrine, and success of his son; and the ruin and recovery of the Jews and the Gentiles.

1. His dignity. Thou shalt be called (constituted) a prophet of the Most High. Prophet has two acceptations: - 1st. A person who foretells future events; and; 2dly. A teacher of men in the things of God, 1Cor 14:3. John was a prophet in both senses: he proclaimed the mercy which should be communicated; announced the baptism of the Holy Spirit; and taught men how to leave their sins, and how to find the salvation of God. See Luk 3:5-14. His very name, Jehochanan, the grace or mercy of Jehovah, (see Luk 1:60), was a constant prediction of the salvation of God. Our Lord terms him the greatest prophet which had ever appeared in the world. He had the honor of being the last and clearest prophet of the old covenant, and the first of the new.

2. His employment. Thou shalt go before the face of the Lord to prepare his ways. He should be the immediate forerunner of Jesus Christ, none being capable of succeeding him in his ministry but Christ himself. He was to prepare his ways, to be the honored instrument, in the hands of God, of disposing the hearts of multitudes of the Israelites to believe in and follow the Lord Jesus.

3. Zacharias points out the doctrine or teaching of John. It should be γνωσις σωτηριας, the science of salvation. Men are ignorant, and they must be instructed. Human sciences may be profitable in earthly matters, but cannot profit the soul. The science that teaches God must come from God. No science is of any avail to the soul that does not bring salvation with it: this is the excellence of heavenly science, and an excellence that is peculiar to itself. No science but that which comes from God can ever save a soul from the power, the guilt, and the pollution of sin.

4. Zacharias predicts the success of his son's ministry. Under his preaching, the people should be directed to that tender mercy of God, through which they might obtain the remission of their sins, Luk 1:77, Luk 1:78. Those who are sent by God, and preach his truth, and his only, shall always be successful in their work; for it is for this very purpose that God has sent them; and it would be a marvelous thing, indeed, should they labor in vain. But there never was such a case, since God made man, in which a preacher was Divinely commissioned to preach Jesus and his salvation, and yet had no fruit of his labor.

5. Zacharias points out the wretched state in which the inhabitants of Judea and the Gentile world were then found.

1. Their feet had wandered out of the way of peace, (Luk 1:79), of temporal and spiritual prosperity.

2. They had got into a state of darkness - they were blind concerning the things of God, and the things which belonged to their salvation.

3. They had become contented inhabitants of this land of intellectual darkness - they had sat down in it, and were not concerned to get out of it.

4. They were about to perish in it - death had his dominion there; and his swift approaches to them were now manifested to the prophet by seeing his shadow cast upon them. Ignorance of God and salvation is the shadow of death; and the substance, eternal ruin, is essentially connected with the projected shadow. See these phrases explained at large on Mat 4:16 (note).

6. Zacharias proclaims the recovery of a lost world. As the removal of this darkness, and redemption from this death, were now at hand, John is represented as being a day-spring from on high, a morning star, that foretold the speedy approach of the day, and the rising of the Sun of righteousness. That these words should be applied to John, and not to Christ, I am fully satisfied; and cannot give my reasons better for the arrangement I have made in the preceding notes, than in the words of an eminent critic, who, I find, has adopted nearly the same plan with myself. The passage, as I read it, is as follows: Through the tender mercy of our God, by which he hath visited us: a day-spring from on high, to give light to them that sit in the darkness and in the shadow of death, etc. "Let the reader judge, whether my arrangement of this passage, which much better suits the original, be not far more elegant, and in all respects superior to the old translation. Thou, child! wilt be a teacher - Thou Wilt Be a day-spring from the sky. And with what beauty and propriety is John, the forerunner of our Lord, styled the dawn of day, that ushers in the rising of the Sun of righteousness! And the concluding words - to guide our feet into the way of peace - is a comprehensive clause, after the manner of Hebrew poetry, belonging equally to the former sentence, beginning at - And thou, child! - and the latter, beginning at - A day-spring from the sky: for the people spoken of in the former are the Jews; and in the latter, the Gentiles." - Wakefield.

The child grew - Increased in stature and bodily vigor. And waxed strong in spirit - had his understanding Divinely illuminated and confirmed in the truths of God. And was in the deserts - the city of Hebron, the circumjacent hill country, and in or near Nazareth. Till the time of his showing, or manifestation - till he was thirty years of age, before which time the law did not permit a man to enter into the public ministry, Num 4:3. See also Luk 3:23.

So much has already been said, by way of practical improvement of the different subjects in this important chapter, as to preclude the necessity of any addition here.

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.

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.

The course of Abia - The priests were divided into twenty - four courses, of which that of Abia was the eighth, 1Ch 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.

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!

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, Rev 8:3,4.

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?

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.

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.

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.

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.

Zacharias said, Whereby shall I know this? - In how different a spirit did he 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.

I am Gabriel, that stand in the presence of God - Seven angels thus stand before God, Rev 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.

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, Lu 1:62.

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

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

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

In the sixth month - After Elisabeth had conceived.

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.

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, Lu 1:30, is no more than was said of Noah, Moses, and David. The Lord is with thee, was said to Gideon, Jud 6:12; and blessed shall she be above women, of Jael, Jud 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.

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.

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

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.

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.

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.

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

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.

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

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

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 hat 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.

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.

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

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

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

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

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

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

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

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

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

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.

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

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, Heb 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.

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

4 That thou mightest know the certainty of those things wherein thou hast been instructed.

Lukes Evangelical History hath this pecular to it self, That whereas the Histories of the other Evangelists are written to the whole World, having no particular Inscription, or Dedication. Luke dedicates his to a particular Person, named Theophilus; for tho that Name signifyeth, one that loveth God, yet I cannot think it is to be taken here Appellatively, it being commonly used as a Proper Name. Parents in former Ages giving Children Names generally either expressive of their Childrens Duty to God (that by their Names they might be put in mind of it) or Expressive, of Gods Mercy to themselves in giving them such Children. The Evangelist here suggesteth, That many had taken in Hand, orderly to Write an account, of the things which were certainly believed amongst the Iews; some think that Luke here reflecteth upon some, that even so early had given false accounts of our Saviours History; for there were several pretended Gospels wrote, called, The Gospel of the Nazareans, of Thomas, Mathias, Nicodemus, and many others which the Church soon saw cause to reject. But others think that Luke doth not at all reflect, and possibly those Figments were not so early; but Luke observing that many did Write this famous History, and some possibly, for want of due information, not so exactly, as they might, yet as they were delivered to them, from such as from the beginning were Eye-Witnesses, and Ministers of the Word, but possibly might not be able so exactly to inform them or the Writers not so able duly to digest them (for most think Matthew, Mark and Iohn wrote after.) Or possibly, because there being then no Printing, but all in Manuscripts, because he thought, his Friend Theophilus (to whom he knew such an History would be grateful) might not have come to the sight of those Manuscripts, he undertakes [illegible: 1 letter] not without the direction of the Holy Spirit as appeared afterward) to Compile an History of these things, to which he was either incouraged by the example of others, or recited by the Mistakes of those who had done it [illegible: 1 word] having the advantage perfectly to understand all things [illegible: 1 word] the first. most think that this advantage arose not from his Personal Knowledge. but his Converse with the Apostles and other Ministers of Christ; for he saith no more, v. 2. then even at the delivered them unto us, which from the beginning were Eye-Witnesses, and Ministers of the Word. By which it [illegible: 1 word] to be hinted to us, that he was no Eye-Witness, [illegible: 1 word] Minister of the Word. To understand by the Word in that v. Christ (whom Iohn indeed so calleth, Iohn 1.1.) seemeth to me too hard, considering the Word in the Evangelists, doth ordinarily signify the Gospel, and no where Christ but in Iohn 1.1.2. &c. That thou mightest know the certainty of th[illegible: 1 letter]se things wherein thou hast been instructed. That this, by the Relation of others. Before I pass this Preface, I shall make some Observations upon it. 1. That even from the beginning there were some Cheats, in reporting matters of Fact concerning the Church, whether Luke intended to reflect on them, or no, if we may believe any thing of Ecclesiastical History, there were some false Gospels ▪ and before the time of the Gospel there were Apocryphal Writings relating to the History of the Old Testament, No Writings but the Scriptures deserve our Faith, (otherwise then they agree with them) in things of which they give us an account. 2. In Lukes time the History of the Gospel was most surely believed, as being delivered from Eye-Witnesses. 3. Men ought to have perfect understanding of matters of Fact▪ before they Write them. Whoso Writes a History upon incertainty, imposeth upon all future Ages. 4. A Knowledge of Certainties, is, what all good Men ought to aim at in Writing, and Reading. It is a mean Soul that can feed upon an incertainty, and they are as mean that spend their time in catoring such Food for reasonable Souls. Mens understandings are given them for Nobler uses, than to gain the Notion of a False-hood, and they are low-born-Souls that can spend their precious Hours in such Cookery, let the Sauce with which they serve it up be never so Artificial.

5 There was in the days of Herod the king of Judea, a certain priest named Zacharias, of the course of Abia, and his wife was of the daughters of Aaron, and her name was Elizabeth.

The Holy Ghost for infinitely wise Reasons, giveth us here an account both of the time when Iohn the Baptist was born, and also of his Parentage. It was in the time of Herod the King of Judea, that is, he who was the Son of Antipater (not Herod the Tetrarch of Galilee, of whom you read, Luke 3.1. who put Iohn Baptist to Death (that was thirty one or thirty two years after this, he is usually called Herod the great, who fought his way to the Government of the Jews (under the Romans) and came to his Throne by the Slaughter of the Iewish San[illegible: 1 letter]edrim, by which means he also extinguished all the Government, which till his time held in the Tribe of Iudah, tho not in a single Person, (for that was destroyed in Iohn, soon after the time of Iudas Maccabeus) yet in a Select Number out of that Royal Tribe. So that in this Herods time the Prophecy of dying Iacob, Gen. 49.10. was fulfilled. The Scepter, that is, the Government departed from Juda, and the Lawgiver from his Feet, which was a certain Sign (in order to the fulfilling of that Prophecy) that Shilob, that is, the Messias was coming. This for the time. A certain Priest, named Zacharias, some will have him to have been the High Priest, or his Deputy, but that cannot be, for the High Priest was but one, and so not within the Courses of the Priest, but of the Eldest Family from Aaron; and tho it be said v. 9. that his Lot was to Burn Incense, yet it must not be understood of the Incense mentioned, Lev. 16.12. to be Burned upon the yearly Day of Exp[illegible: 1 letter]ation, (which indeed none but the High Priest might do,) but of the daily Incense mentioned in the Law, Exod. 30.6, 7, 8. which any of the Priests did in their Courses. This Zacharias was of the Course of Abia. The Eldest Son of Aaron was always the High Priest, his other Sons were Priests; in a long Course of time, their Descendants so Multiplyed, that they were too many all at the same time to Minister in the Temple. David therefore divided them into Courses, each Course waited their Month, 1 Chron. 24.5, 6. there is an account of the Distribution of the Priests into twenty four Courses. In Davids time the Eighth Course, was the Course of Abia, it appeareth by Nehemiah 124, 17. That after the Captivity they kept the Denominations of these Courses, but it is probable the order of them was altered. We Read of Abiah, in Nehem. 12. but whether his was then, or at this time when Luke Wrote his Gospel, the Eighth Course I cannot tell. It is enough for us, that Zachariah was one of the ordinary Priests of the Course of Abia. Whose Office it was to serve in the Temple in his Course (which was the Course of such as derived from the Abia, mentioned in 1 Chron. 24.5, 6.) And his Wife was of the Daughters of Aaron, and her Name was Elizabeth. This is added not to signify Zacharias his obedience to the Divine Law, which obliged the Priests to marry within their own Tribes, for the reason of that Law, being only to prevent the Confusion of the Inheritances, which fell by Lot to the several Tribes, and by the Will of God were to be so kept distinct, th[illegible: 1 letter] Tribes of Levi having no such Inheritance, might intermix with any other Tribe, and did so, the High Priest was only obliged to Marry some of his own people, Levit. 21.14. and Iehojada, 2 Kings 11.[illegible: 1 letter]2. Married one of the Tribe of Iuda, but it is added to shew the Honourableness of Elizabeths Stock. Moses and Aaron, were the two first Governours of the Israelites. Elizabeth was not only of the Tribe of Levi, but descended from Aaron, whom God made the Noblest Family of the Levites. Her Name was Elizabeth. It is an Hebrew Name, Exod. 6 23. and (as you may see there) was the very Name of Aarons Wife the Daughter of Aminadab, and Sister of Naashon. As it may be variously Written it signifyeth, The Rest, or the Oath, or the Rod of my God.

Marginal references: Mat. 2.1.; Chr. 24.10.

6 And they were both righteous before God, walking in all the commandments and ordinances of the Lord, blameless.

That they were not Righteous by a perfect Legal Righteousness, being not guilty of any Sin is certain, for so there is none Righteous, no not one, but so Righteous, as that God accepted them, and looked upon them as Righteous, as Abraham believed, and it was imputed to him for Righteousness, tho he Sinned in the denyal of his Wife, &c. or as it is said of David, 1 Kings 15.5. He did that which was Right in the Eyes of the Lord, and turned not aside from any thing which he commanded him all the Days of his Life, save only in the matter of Vriah. They also Walked in all the Commandments and Ordinances of the Lord, Blameless. A Man's Blameless Conversation before the World, is a piece of his righteousness, but will not make up alone such a Righteousness, as will testify his Acceptation with God, or Righteousness before him; he must in the first place, Walk in the Commandments, and in the Ordinances of God. There is a Duty towards God, as well as toward Men: and that Duty lies in the keeping his Commandments, his Ordinances for the fear of the Lord, must not be taught us by the Precepts of Men. Yea, and in all the Ordinances of God having a respect to all Gods Commandments, and making this his constant Course and Practice not doing it by fits, he must also be blamless towards Men. Here is a true Pattern of what a Married Couple should be, especially where the Husband waits at the Altar, and is imployed in the holy things of God. A Bishop must be blameless, 1 Tim. 3.2. v. 8. A Deacon Grave, not double Tongued, not given to much Wine, not greedy of filthy Lucre—v. 10. Blameless; and v. 11. Even so must their Wives be Grave, not Slanderers, Sober, &c. such were Zacharias and Elizabeth. Such ought all Ministers of the Gospel, and their Wives to be.

7 And they had no child, because that Elizabeth was barren, and they both were now well stricken in years.

Amongst all Earthly Blessings, there is nothing we more desire then Children, in whom we have a kind of Perpetuity, living in our Species and in our Posterity, when we are dead in Nature; but as God for our Tryal, doth often deny us other good things which are the great objects of our desires, so he doth often deny his own People this great Blessing. Sometimes he withholdeth it a long time from those to whom he at length giveth it. Barrenness in Israel was a Reproach. See v. 25. and 1 Sam. 1.6. There was a promise to Abraham of a plentiful Seed, hence amongst the Jews, she that was Barren hardly thought her self, or was judged by others a Genuine Daughter of Abraham. Both Zachariah and Elizabeth, were now well stricken in Years God chuseth this Woman naturally Barren, and now Aged, also, to be the Mother of Iohn the Baptist, therein working a double Miracle; and it is observable in Holy Writ, that when God denyed to any Women Children for some long time, and then opened their Wombs, they were the Mothers of some Eminent Persons, whom God made great use of. Thus it was with Sarah, Rachel, the Wife of Manoah, Hannah, 1 Sam. 1. and this Elizabeth.

9 According to the custom of the priests office, his lot was to burn incense when he went into the temple of the Lord.

The Priests were Multiplyed to an exceeding Number, we find an account of more then 4000 upon the return out of the Captivity of Babylon, Ezra 3.36, 37, 38, 39. they were doubtless afterward multiplyed to a far greater number, Iosephus tells us there were a thousand in a Course; whether they held to twenty four Courses as in Davids time or no I cannot tell. There were several parts of the Priestly Office, which it seemeth by this Text, the Priests of the Course that Ministred, divided amongst themselves by a Lot, one part of their Work was to Burn Incense Morning and Evening. It seems this was that part of the Priestly Office, which Zacharias was by Lot to Exercise.

Marginal references: Exod. 30.7. Lev. 16.17.

10 And the whole multitude of the people were praying without, at the time of incense

We are told, that the order of the Jewish daily Service was this. Twice in the Day the Priests. (whose Course it was to Minister, or such of them whose Lot it was) went into the Holy Place to Burn Incense according to the Law, Exod. 30.7. when they went in A Bell Rung to give notice, that it was the hour of Prayer; there were constantly there, 1. The rest of the Priests of the same Course. 2. The Levites. 3. Their Stationary men, who represented the whole Congregation, and laid their Hands upon the Beast slain. 4. So many more of the People as would Voluntarily come, and it was very ordinary for many to go (thus we read Acts 31. of Peter and Iohn going into the Temple at the Hour of Prayer) these made the Multitude of whom it is said, that while the Priest was Burning Incense, they were without, not without the Temple, but in the Court of Israel, without the Holy Place, in which the Priests was Burning Incense. Praying so they used to do privately by themselves. There is a Text in Ecclesiasticus, Ch. 50.15. which (tho it be not Canonical Scripture, yet as Credible as any other Civil History, and will much help to make the Readers understand the order of the Jewish Service, and what this Text saith.

Marginal references: Exod. 30.[illegible: 1 letter]. Levit. 16.17.

11 And there appeared unto him an angel of the Lord, standing on the right side of the altar of incense.

Tho we Translate it appeared, yet in the Greek it is, there was seen of him. An Angel indeed was there, whether the Angel Gabriel or no, or in what form he appeared, it is not said. It is by some observed, That untill the Vrim and Thummim ceased. No Angel appeared to any Priest Executing his Office, after this it is observed by others, that most appearances of Angels to the Priests were, when they were imployed in their Service in the Temple.

Marginal references: Exod. 30.1.

12 And when Zacharias saw him, he was troubled, and fear fell upon him.

We are naturally affrighted, at sudden, and unusual things, but especially at any Divine appearances, whether God himself takes a shape, or Authorizeth an Angel to do it. So was Daniel, Ch. 10.7, 8. and Manoah and his Wife, Iud. 13.20. and Paul, Acts 9. for tho God doth not make these appearances to affright us, yet such is the Imbecillity of our Natures, that we cannot but be shy at them, and start from them, and it is but reasonable, that God should by this means, both declare his own Glory▪ and Majesty, and also humble his Poor Creatures, and make them more Impre[illegible: 1 letter]sive, and Receptive of his Divine Revelations. It is reasonable God should keep and declare his Majesty, tho we keep and declare our Infirmity.

13 But the angel said unto him, Fear not, Zacharias, for thy prayer is heard, and thy wife Elizabeth shall bear thee a son, and thou shalt call his name John.

Altho the great God useth so to shew himself to the best of his own People, as to imprint upon them a sacred aw of his Majesty, yet he never suffereth the Souls of his People to sink under those apprehensions. The fir[illegible: 1 letter] t Words, the Angel saith to Zacharias, are, Fear not Zacharias. I am no bad Messenger to thee, but a good Messenger from God, to tell thee, Thy Prayer is heard. This is good news to any Soul. But of what Prayer the Angel here speaketh, is a little further question, for it follows, And thy Wife Eliz[illegible: 1 letter]beth shall bear thee a Son. It is believed that the Priest while he Burned Incense, did offer up Prayers, but that he had now offered Prayers to God for issue, is not so probable, considering that both he and Elizabeth were well stricken in years, and probably past Children. Some therefore think that those Words. And thy Wife Elizabeth, &c. are given him only as a Sign, that his Prayers were heard. And added to signify that as a further Mercy to him than what he asked, Elizabeth should conceive. Nor do I see any reason why we should restrain the Prayer mentioned to the Prayer he had now made, and not expound it of those many Prayers which Zacharias had before made, which tho God had delay'd to Answer, yet the Angel assures him, should now be answered with Relation to issue, And thou shalt call his Name John, which is the same with Iohanan in the Hebrew, and signifies Gracious. The Angel directed Ioseph to call Christs Name Iesus, Because he was to save his People from their Sins, and he directeth Zachariah to call his Sons Name Iohn, because he was to open the Kingdom of Grace, and to Preach the Grace of the Gospel, through Jesus Christ.

Marginal references: Ver. 60.63.

14 And thou shalt have joy and gladness, and many shall rejoyce at his birth.

None ought to have so mean thoughts of these Words of the Angel, as to think that they are only expressive of that Affection, which commonly discovereth it self in us, when God giveth us Sons, especially after a long Barrenness, but of a further joy and gladness, his Parents should have upon a spiritual account afterwards exprest. Many shall rejoyce at his Birth, Ioh. 5.36. they rejoyced in his light, the glad Tidnigs of the Messiah being come into the World, which he brought. The Papists think they have a ground here for their Holy-day, they keep to his Honour, and their Apish Carnal rejoycing, which certainly, was not so valuable a thing, as for an Angel to foretel. The Angel speaks of the great Acceptation with the People, (many of them) which Iohns Doctrine should have, so that as our Saviour saith, From his Days the Kingdom of Heaven suffered Violence, and the Violent did take it by force. But he further openeth his meaning, in the following Verses.

Marginal references: Or, and he shall be to thee joy and gladness.; Ver. 58.

16 And many of the children of Israel shall he turn to the Lord their God.

We have a natural Ambition to be great, but it is only to be great in the sight of Men, thence one Man coveteth Riches, another Honours, and Reputation, but the true greatness is to be great in the sight of the Lord, who doth certainly judge with the truest and most infallible Judgment. In Gods sight he is a great Man, of whom God maketh a great use, especially in turning many Souls to himself. Consider Iohn separately from his Work, and the Concurrence of God with his Work, he was a very little Man, and so looked upon, by the Pharisees and Rulers, who would not believe in him. His Father was an ordinary, Priest. For Titles and Dignities, he had none, Iohn the Baptist was his highest Title. For his Clothing, he was not Clothed in soft Rayment (as Princes Chaplains) he was Clothed with a Skin, with Camels Hair, and had a Leathern Girdle about his Loyns, yet Christ saith of him, Among those that were born of Women, there had not risen a greater than John the Baptist, he had no Palace, no Stately Habitation, he lived mostly in desert Places little Inhabited. Nature was his Cook, that provided him Locusts and wild Honey. Where was his greatness, but in this? He was a great, and faithful Preacher of the Gospel; and God Blessed his Labours to convert Souls. They are little Men, that do little of the Work, for which God hath sent them into the World, and do little good in their Generation. He shall drink neither Wine nor strong Drink by strong Drink is meant any Drink which ordinarily intoxicateth. This was the Law of the Nazarites, Num. 6.3. It was forbidden the Priests during the time of their Ministration upon pain of death, Levit. 10.9. No lovers of Wine and strong Drink can be great Men in the sight of God. The Minister of the Gospel must not be one given to Wine, 1 Tim. 3.3. Titus 1.7. And he shall be filled with the Holy Ghost, even from his Mothers Womb. This is true, both as to Prophecy (which is an extraordinary Gift of the Holy Ghost) and also of the Holy Ghost considered as a Sanctifying Spirit[illegible: 1 letter] renewing the Heart. For many of the Children of Israel shall he turn to the Lord their God. Then it seems there is another Conversion besides the Conversion of Men from Paganisme. Iohn (with the assistance of the Holy Ghost) was an Instrument to turn many of the Israelites, who already Verbally owned the true God, but were Drencht in Errors and Superstitions, and loosness of Life, to the Lord their God, by Repentance, and this he did by Preaching both Law and Gospel to them. This made him a great Man, for Dan. 12.3. They that turn many to Righteousness, shall shine as the Stars for ever and ever.

Marginal references: Malachy 4.

17 And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready a people prepared for the Lord.

God was last spoken of, he must therefore be the him mentioned here, before whom Iohn the Baptist was to go, according to the Prophecy, Mal. 4.5, 6. from whence is an evident proof, that Christ was the Lord our God, before whom Iohn the Baptist came, in the Spirit and Power of Elias, and therefore he is called Elias, Mal. 4, 5. as expounded by Christ, Matth. 11.14. Mark 9.11. The Jews not understanding this, keeps them in a vain expectation of a Messiah to this Day, and of a Personal coming of Elias before him; it is the observation of some learned Men, that where the word Power is added to the Spirit, or holy Ghost, it signifies a more than ordinary measure, and Influence of the Spirit as in this Chap. v. 35. Acts 10.38. 1 Cor. 2.4. 1 Thess. 1.5. But I rather think, that by that Phrase, In the Spirit and Power here is meant, with the same Zeal and frame of Spirit that Elijah had; we have before in our Notes upon Matthew, shewed in how many things Iohn the Baptist was like Elijah, to say nothing of his Habit, and the Severity of his Life, in respect of the most corrupt time, wherein they both lived, their faithfulness in their Ministry, their Warmth and Zeal in their Work, their boldness not fearing to reprove Princes for their Errors, &c. to turn the Hearts of the Fathers to the Children. Malachy addeth, and the Hearts of the Children to the Parents, instead of which Luke hath, and the disobedient to the Wisdom of the just, that is, to bring both Young and Old to Repentance. The Hearts of the Fathers amongst the Jews to the Doctrine of Christ, and his Apostles their Children, and the Hearts of the Iews, which with respect to Abraham, Isaac and Iacob, and David are Children, to the Doctrine which they imbraced, and the ways of God wherein those just Men walked, which is the Doctrine of Wisdom. To reconcile many amongst the Jews to that which some of them own and profess, tho others of them are yet Apostatized, and yet led away, with the Superstitions of these Degenerate, and Corrupt times. To make ready a People prepared for the Lord, to acquaint this part of the World with the Messias, and to prepare them for receiving him and his Doctrine, which is presently to be revealed by himself, taking off Peoples Prejudices, and discovering and commending Christ to them. Or by bringing Men to a true Repentance for their Sins, and a Sense of them, till which they cannot believe to prepare them for a more Internal Reception of the Lord Jesus Christ. For Iohn is said to have Preached the Doctrine of Repentance for the Remission of Sins, and to have Preached, saying, Repent for the Kingdom of Heaven is at Hand. Also defaming the Pharisees who were the great Enemies of Christ, by detecting to the People their Hypocrisy. Thus he made ready a People prepared for the Lord.

Marginal references: Or by, or in.

18 And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years.

The Words are much the same with those of Abraham Gen. 15.8. whereby shall I know I shall inherit it, viz. the Land of Caanan? And Mary v. 34. of this Chapter, when the same Angel had told her she should have a Child, v. 31. saith, How shall this be seeing I know not a Man? Gideon also asked a Sign Iud. 6.17. To our appearance and Judgment there seemeth no great difference betwixt these, and Zachariah in this place asking a Sign. Only Zachariah here opposeth his own sense and reason, to the Words of the Angel, yet we shall hear a different issue of this Question, or answer to it.

Marginal references: Gen. 17.17.

20 And behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.

It is by some observed, That before the Captivity of Babylon we read of no name of any Angel, who have no names as we have, but assume names to declare the nature of their ministration, and that Gabriel signifieth the Power, or the strength of God, because the declaring of the Gospel which the Apostle declares Rom. 1.16. The Power of God to Salvation, seemeth to have been his peculiar Ministration. We Read of this Gabriel, Dan. 8.16. and 9.21. where we find him foretelling the Messias, and the working of Mans Redemption: to which Prophec[illegible: 1 letter]es he doubtless refers Zacharia in saying I am Gabriel. We again shall meet with him, v. 26, 27. Six [illegible: 1 word] after this, appearing to the Virgin Mary, and telling her she should bring forth the Messiah, he addeth, that stand in the presence of God, as the good Angels always behold the Presence of our Heavenly Father (as our Saviour tells us) and are ready to be sent about his Messages, (whence is the Name of Angels) they are called Gods Ministers, Psal. 103.21. & 104.4. and am sent to speak unto thee, and to show thee glad tidings. God sent me on purpose to declare this thing to thee. Which Zachariah might have known by the time and place, when he appeared, at the time of Prayer, at the Altar in the holy Place, where the Evil Angels used not to shew themselves. And behold thou shalt be Dumb, and not able to speak until the Day that these things shall be performed. Divines have perplexed themselves, to give a just account of this signal Punishment of so good a Man. Whether they have said enough to satisfaction I cannot tell. Abraham upon the same Q[illegible: 1 letter]e[illegible: 1 letter]tion, was gratifyed with a Sign, Gen. 15.9.10. so was Gideon, Iud. 6.17. where there is no difference in the Words, or in a Fact, there may be a great difference in the Heart, and its inward Habit and Motions, from which those Words proceed, and we must allow God to see that, better then we can discern it by the Words. Before Abrahams time, we read of no such Experience of Gods power in such Cases, neither do we find that Abraham desired a Sign as to this, that God would give him a Child, but only as to the Lords giving his Posterity Canaan. Besides, that it is said, v. 6. He believed, and it was counted to him for Righteousness, and the Apostle extolleth his Faith, Rom. 4.19. Being not weak in the Faith, he considered not his own Body now dead, when he was above a hundred years old, nor the deadness of Sarahs Womb, he staggered not at the promise through unbelief, but was strong in Faith, giving Glory to God, being fully persuaded that what he had promised, he was able to perform. So as he asked not a Sign for the begetting of a Faith in him, he believed the Lord without a sight, only, fearing his own Heart, he asked a Sign for the further Increase and Confirmation of his Faith. Besides, Zachariahs punishment was Gentle, and of that Nature that it also carried with it an Answer to his desire. It was only the Privation of Speech, until the Words of the Angel should be fulfilled. Because thou believedst not my Words. The Words of God by his Messengers are to be believed, and the not believing their Words, which they speak truly from him, and as so sent, is a Sin God will severely punish. It is all one, not to believe God, as not to believe those whom he sends, speaking what he bids them. Which shall be fulfilled in their Season. The Unbelief of Men shall not make the Word, and promise of God of no effect. But Gods promises have their Seasons, before which we must not expect the Accomplishment of them. Habakkuk 2.3.

23 And it came to pass, that as soon as the days of his ministration were accomplished, he departed to his own house.

While the Priest was in the holy Place, the People were in tha[illegible: 1 letter] p[illegible: 1 letter]rt of the Temple called the Court of Israel, or the Court of the Pe[illegible: 1 letter]ple, praying, when he had done, he came out, and blessed them according to the Law, Num. 6.23, 24. where is the form of Blessing, which he used, for this, the People waited before they went home. Whether the Angels Discourse with Zacharias was longer, or his Amazement at the Vision made him stay longer then the Priest was wont to stay, it is uncertain; but so he did, and when he came out, he was not able to pronounce the Blessing, nor to speak at all, only he beckneth to them, by which the People judged, that he had seen some Vision. Yet Dumbness being none of those bodily defects, for which by the Law they were to be removed from the Priests Office, nor having any great Work in which he used his Tongue during his Ministration, which was more the work of the Hands, he accomplished the Days he was to Minister, and then departed to his own House, for in the Days of their Ministration they had their Lodgings in Buildings appertaining to the Temple.

25 Thus hath the Lord dealt with me, in the days wherein he looked on me, to take away my reproach among men.

How long after those Days the Scripture saith not, but it is probable it was soon after, as in the Case of Abraham. And in the Case of Manoahs Wife, Iud. 13.3. who conceived presently after the Revelation, and hid her self under ground, not that she hid her self from seeing any Person, but she concealed from those whom she saw, the hopes that she had of her being with Child, and perhaps what her Husband had let her know by Writing of the Revelation he had from the Angel, not that she her self doubted the thing, that were unreasonable to presume▪ after the seeing of her Husband made Dumb for a Sign of it, and her next Word will let us know the contrary, but to avoid the Discourse of People upon so unusual a thing, who might possibly think her too Vain in speaking of a thing so improbable, and unlikely as this was. In the mean time she did not Conceal her self from God, but said, Thus hath the Lord dealt with me, Ascribing it all to the Power of God, who keepeth the Key of the Womb in his Hand, and maketh the Fruit of it his Reward, In the Days wherein he looked upon me, it is the same with, v. 48. he hath regarded the low Estate of his Hand-maid. The Favour of God to his Creatures is oft expressed under this Notion, Psal. 25.18. and 84.9. and 119.132. To take away my Reproach amongst Men. Barrenness is no more then a Reproach amongst Men, it was more especially a Reproach to Iewish Women, not only in regard of the Expectation of being the Mother of the Messias (for none could expect that but a Virgin, Isaiah 7.14. and she of the Tribe of Judah, to which the Messiah was promised, and one of the House of David, to whose Family he was promised as a Branch) but in regard of the special promise to Abraham, to whom a Seed was promised, numerous as the Dust, and as the Stars, to which the Barren Woman, could contribute nothing. It is a great Mercy when God favoureth his People with any Providences, which take away their Reproach amongst Men, and a just cause for his Peoples thankful acknowledgment.

Marginal references: Gen. 30.23. Isa. 4.1.

27 To a virgin espoused to a man whose name was Joseph, of the house of David, and the virgins name was Mary.

In the sixth Month, that is, after Elizabeths conception, thus it is Expounded afterward, v. 36. The Angel Gabriel, the same Angel that had appeared in the Temple to Zacharias, who seemeth to have had a special Ministration, with reference to that part of Gods Will, which was predictive of the Messias, he was sent from God, (without whose command the Angels do not move) to a City of Galilee called Nazareth. There Ioseph lived, from thence he went, Chap. 2.4. The Angel came to the Virgin, who is here described by her Name Mary, and her Relation, she was espoused to one Ioseph, who is said, to be of the House of David. Matthew reduceth his Genealogy to prove him to be so.

Marginal references: Mat. 1.1[illegible: 1 letter].

28 And the angel came in unto her, and said, Hail thou that art highly favoured, the Lord is with thee, blessed art thou among women.

Virgins betrothed, until the Consummation of their Marriage, were ordinarily kept in their Friends House, thither came this Angel, and saith, Hail thou that art highly favoured. The Word Translated Hail signifies Rejoyce thou, or is as much as God save thee. It is not the form of a Prayer (as the Papists use it) but an ordinary Salutation, as much as, God save you or, Good-morrow is amongst us, Thou that art highly favoured, [non-Latin text not transcribed], the word comes originally from [non-Latin text not transcribed] which signifyeth in Scripture two things. 1. The free Love, and favour of another bestowed on any, that it is taken, v. 30. thou hast found favour, Eph. 1.6. to the Praise of the Glory of his Grace. 2. It signifies good Habits in the Soul, as 2 Pet. 3.18. grow in Grace, Col. 3.16. Singing with Grace in your Hearts. Hence the Verb, a Participle from which the word here used is, may signify two things. Either thou hast received Grace or favour [illegible: 1 letter]rom God, or, 2. Thou that [illegible: 1 span] habits. The first seems to be its sense in this place▪ it followeth in the verse. Blessed art thou, so also it is expounded [illegible: 1 span] thou hast found favour with God. So as the Virgin was the object of Divine Grace, as we are, and therefore not to be prayed to, as the Fountain of Grace, she her self had nothing but what she received. This whole verse seemeth to be only a Salutation, there is nothing of a Prayer in it, the Angel doth only take notice of her, as a favourite of Heaven, one dear unto his Lord, with whom God was in an especial manner, and whom God blessed above the rate of those ordinary Blessings, with which he blesseth other Women.

Marginal references: Or, God save thee, or rejoyce.; Or, thou that hast obtained favour. Or, thou that art freely be [illegible: 2 letters]ved. Or, much grace.

29 And when she saw him, she was troubled at his saying, and cast in her mind what manner of salution this should be.

It seemeth that she did not only hear a voice, and saw an ordinary appearance, but the appearance of the Angel, was attended with some manifestation of the Glory of God, which affected her and made her admire, what the meaning of this should be, that God should send an Angel to her, and with such a kind of Salutation.

30 And the angel said unto her, Fear not, Mary, for thou hast found favour with God.

This expounds those words, thou art highly favoured, v. 28. and lets her know, that he came upon no ill design unto her, neither upon any Humane errand, nor yet with any message of evil tidings from God, for she was one for whom God had a favour.

33 And he shall reign over the house of Jacob for ever, and of his kingdom there shall be no end.

These three verses contain the substance of the Angels message, or errand to the Virgin, to tell her she should be the Mother of a Son. By what name she should call him, and what he should be. In telling her this, who knew her self to be a Virgin, one who had not known Man, (as she expresseth it, v. 34.) he plainly mindeth her that the Prophecy Isaiah 7.14. should be fulfilled in her. Thus far the Angels Word signify a promise. And thou shalt call his name Iesus, the Angel, Matth. 1.21. saith the same to Ioseph and expounds it, adding, for he shall save his People from their Sinns, and thus the Prophet expoundeth it who saith, Isa. 7.14. his name should be called Emanuel, there were two of this name before, Ioshua and Iehoshua, both of which were great types of Christ, as being great temporal Saviours to the Israelites. The one brought them into Canaan. The other led them out of Babylon, Ezra. 2.2. But this was yet a more excellent Ioshuah, who was to save his People from their Sins. The Angel further goes on describing him, saying. He shall be great, Isaiah had said Ch. 9.6. His name shall be called wonderful mighty both in Words and deeds, Luke 24.19. And shall be called the Son of the Highest, that is the Son of God, who is often in Scripture made known by this name, Gen. 14.19. Psal. 92.1 & 83.18. Mark 5.7. He shall be called the Son, that is, he shall be so, for this Phrase so signifieth often, Isaiah 1.26. Iohn 1.12. for he shall be known, and declared to be so, Rom. 1.4. Peter so called him, so did the Centurion who attended his Cross, God himself called him so, Psal. 2.7. and that in a sense, agreeing to none but him, no not to the Angels, Heb. 1.5. much less to Saints. And the Lord God shall give unto him, the throne of his Father David. Not the temporal Kingdom, but the Spiritual Kingdom over the same People over whom David ruled, from whom he is descended. It appeareth from many passages in the Prophets that Davids Kingdom, was a type of Christs, 2 Sam. 7.13. Psal. 2.6 & 132.11. Isaiah 9.6, 7. Amos 9.11. Hence we find the name of David given to Christ, Ieremy 30.9. Ezek. 34.23. ch. 37.24. Hosea 3.5. And he shall reign over the house of Jacob for ever, and of his Kingdom shall be no end. Iacob was the Father of the twelve Tribes of Israel. So as the house of Iacob, primarily signifieth the Iews, who were the natural Branches, in this excellent Olive. Christs Kingdom extended beyond the house of Iacob, but it began there, his Law went first out of Sion, and he was in the first place sent to the lost Sheep of Israel, he was the Minister of the Circumcision, Rom. 15.8. others were to be joyned to the house of Jacob, Isaiah 14.1. or Iacob, and the house of Iacob, may signify the whole Church▪ all that should believe in Christ. The Rod of his strength went out of Sion, Psal. 110.2. tho his Kingdom was not confined to Iacob. All believers who worship God in the Spirit, and rejoyce in Jesus Christ are by the Apostle determined, the Circumcision, Phil. 3.3. and he is a Iew who is one inwardly, Rom. 2.29. And of his Kingdom shall be no end, this both expounds the Words for ever, going just before, and also distinguisheth the Kingdom of Christ, from all Kingdoms of the World, which all shall have their Periods, and also assureth us of the continuance of the Gospel Church, which is Christs Kingdom, till his Kingdom of Glory be revealed, and this agreeth with the Prophecies, of the old Testament, concerning the Kingdom of the Me[illegible: 1 letter]siah, and the typical Kingdom of David, Psal. 145.14. Isaiah 9.7. Dan. 7.14. Micah 4.7.

Marginal references: Dan. 2.44. Heb. 1.8.

34 Then said Mary unto the angel, How shall this be, seing I know not a Man?

There are some would excuse Mary in this reply and tell us these Words spake in her no doubt, that the things spoken by the Angel should not come to pass, only admiration, or a desire to be further, which way God would effect such a wonder of Providence. Others think her Words hardly excuseable from all guilt, tho the more excuseable, because there had yet been no such President made in the World of the Divine Power, as to cause a Virgin to conceive, and bring forth a Son. The next Words▪ Seeing I know not a Man, seem to import, that she understood the Angel of the present or past time, that she had already conceived, or should immediately conceive, against which she objects her not having any carnal knowledge of any Man. For the Notion of some Papists that would from hence impose upon us to believe, from hence, that Mary had vowed Virginity, as if the sense of th[illegible: 2 letters] Words were. I am resolved never to know Man, it is so ridiculous▪ that no Man of ordinary sense can allow it, for, besides that there wa[illegible: 1 letter] no such vows, that we ever read of amongst the Israelites, nor could any such be made but by the Law of God, might be rescinded, if made when the Virgin was in her Fathers house: and besides that, it is very improbable, that a Jewish Woman should make such a Vow, in whom barrenness was such a reproach, and who lookt upon it as a curse; I say besides these things, who can have such unworthy thoughts of the blessed Virgin, as to think that she should, having made such a vow, admit of an espousal to Ioseph to mock him. But she certainly understood the Angel, as speaking of a thing in being, or which presently should be, and tho she believed what the Angel said, yet is desirous of further satisfaction how such a thing could be, out of the ordinary course of Nature.

35 And the angel answered and said unto her, The holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that Holy thing which shall be born of thee, shall be called theSon of God.

The Holy Ghost, (who is also called here the Power of the Highest,) shall come upon thee; it is a Phrase which signifieth a special and peculiar influence of the holy Spirit; thus we read of the Prophets, That the Spirit of the Lord came upon them, 2 Chron. 20.14, &c. which argued a special Influence of the Holy Spirit on them, efficacious, so as it put them upon a present Prophecying. There is a common influence of God upon the forming of all Children in the Womb, Iob 10.8. Psal. 139.5. But this Phrase denoteth, an extraordinary special influence of the Spirit, changing the order and course of Nature, and giving a Power to the Blood of the Virgin by him sanctified, to coagulate alone to the forming of a body of a Child; this is more Mysteriously yet exprest, by the next term over shadow thee, which I take to be a modest Phrase, signifying only a supply of Mans act, by a Divine creating Power▪ in a most miraculous manner. Therefore also that holy thing, which shall be born of thee, shall be called the Son of God, as Adam was called the Son of God, Chap. 3. God (by his creating Power) supplying as to him the place of Fathe[illegible: 1 letter] and Mother, and to Christ, supplying the place of the Father, tho not of the Mother, for (saith the Angel) he shall be born of thee. But yet that Mass of Flesh, shall be an holy thing, because tho born of thee, and Flesh of thy Flesh, yet of thy Flesh first sanctified, by the Holy Ghost coming upon and over-shadowing of thee. He shall be called so, not that he was not so by eternal Generation, (of which the Angel here speaks not,) but the Word the eternal Son of God, which was in the begining, being thus made Flesh, and personally united to thy Flesh, the whole Person shall be called, The Son of God.

37 For with God nothing shall be unpossible.

What a particular notice doth God take of the Children of Men? he knoweth our Relations. Thy Cousin Elizabeth. Here some make a question how Elizabeth, who v. 1. was one of the Daughters of Aaron, and consequently of the Tribe of Levi, could be Cousin to Mary, who was of the house of David, and consequently of the Tribe of Iuda, (as our Evangelist proveth Chap. 3.) because of the Law Num. 36.6.7. But Cousin may be taken in a large sense as Paul calleth all the Jews his kinsmen, Rom. 9.10. or they might be Cousins in astrict sense, for the Daughters of the Tribe of Levi, might marry into any other Tribes, having no inheritance to carry away, to prevent which was the Law, Num. 36. And this is the sixth Month, &c. from her conception, by which time Women use to be at some certainty about their Quickening, you must not therefore think this impossible, for you know Elizabeth was counted barren, and was old, yet she hath conceived. And with God nothing is impossible. I bring you a message from God, to whom all things are possible. This was an ordinary saying, amongst them, Nothing is impossible with God. Our Saviour useth it several times Mark 10.27. Matth. 19.26. Nor needed we any Scripture to prove that nothing could be impossible to him who is the first Being, the first Cause, and the Fountain of all Power, and to whom all things are subject. No considerate Man will from hence conclude that things are possible to God, which would derogate from the perfection of the Divine being, and are imperfections in us. Nor yet that any thing is possible to God, the co[illegible: 1 letter]trary to which he hath willed but God can do whatsoever he can will.

Marginal references: Gen. 18.14. Jer. 32.17. Chap. 18.27.

38 And Mary said, Behold the handmaid of the Lord, be unto me according to thy word. And the angel de[illegible: 1 letter]arted from her.

Once ha[illegible: 1 letter]e I spoken (saith Iob. Ch. 40.5.) but I will not Answer. In like manner the Virgin speaketh. I will dispute no more▪ I am the Lords Servant, let him do with me, whatsoever he pleaseth. This Phrase, Behold the handmaid of the Lord, doth not speak her, the Lady and Queen of Heaven, (as the Pap[illegible: 1 letter]sts stile her) but it speaketh her Humility and readiness to give up her self to the Lords pleasure, her assent, and consent unto God, She addeth a Prayer, that God would do according to what the Angel had said unto her. The Angel having dispatched his errand, and obtained what he came for, ascendeth into Heaven.

40 And entred into the house of Zacharias, and saluted Elizabeth.

Many think that this City where this Zacharias lived was Hebron, before called Kiriat[illegible: 1 letter]-Arba, Iosh. 14.15. for that was a City, in the Mountanous part of Iuda, one of the Cities of refuge, and belonging to the Priests Ios. 20.7. But whether it was so or no cannot be certainly determined, she probably went not only to rejoyce with Elizabeth her kinswoman, but also to strengthen her own Faith, as to the Revelation which she had received finding that true, which the Angel had told her, concerning her Cousin E[illegible: 1 letter]izabeth.

41 And it came to pass that when Elizabeth heard the salutation of Mary, the babe leaped in her womb: and Elizabeth was filled with the holy Ghost.

The motion of the Child in the Womb of the Mother, after her time of quickening is past, and the more then ordinary motion of it, upon some extraordinary cause of joy, is no unusual thing with Women in those circumstances, but doubtless as this▪ motion was more then ordinary, so it had a more then ordinary cause, being caused from the Holy Spirit of God, and so the best Interpreters Judge, what is afterward said of Elizabeth, that she was filled with the Holy Ghost, is expounded in the next Words, wherein she Prophecieth, of the Spirit of Prophecy.

42 And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb.

Elizabeth useth the same Words to Mary, which the Angel had used for her, v. 28. That is thou art an exceeding happy Woman, not only renowned, but one whom God hath greatly favoured and exceeding Blessed and made happy, and Blessed is the fruit of thy Womb. Tho the same Word be used, yet is not to be understood of the same degree of Ble[illegible: 1 letter]sing. Christ was anointed with the oil of gladness, above his fellows, and Blessed in another sense, and after another manner, then any creature can be said to be Blessed, for the fulness of the Godhead dwelt in him bodily.

43 And whence is this to me, that the mother of my Lord should come to me.

Mary in these Words acknowledgeth both the incarnation of Christ, and the Union of the Divine, and Humane Nature, in the one Person of the Mediator, she acknowledgeth Christ her Lord, and Mary to be his Mother.

44 For lo, assoon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy.

By these Words Elizabeth declareth, that she looked upon the motion of the Child in her Womb, upon Marys salutation of her, as something more then Natural.

45 A[illegible: 1 letter]d blessed is she that believed, for there shall be a performance of those things which were told her from the Lord.

Some will have this given as a reason, why Elizabeth pronounced her B[illegible: 1 letter]essed. Because she believed, that what God had said should have its effect, as Chap. 11.28. when the Women Blessed the Womb that bare Christ, and the Papps that gave him Suck ▪ Christ saith, yea rather B[illegible: 1 letter]essed are they▪ that near the Word of God and keep it. Mary was Blessed not in this so much, that she brought forth Christ, as in this that she believed in him. The Words are certainly a great con[illegible: 2 letters]rmation of what the Angel had before told her, and it must needs be a great satisfaction to her, to hear her kinswoman by the Spirit of Prophecy, coming extraordinarily upon her, confirming what the Angel had before told her.

Marginal references: Or, that [illegible: 1 letter]here shall be a performance.

47 And my spirit hath rejoyced in God my Saviour.

We are now come to the Famous Song of the blessed Virgin, upon whom also the Spirit of the Lord comes upon this occasion. Shee first Solemnly gives praise unto God, then by various expressions declareth the Power, and goodness of God, shewing him worthy to be praised and lastly applieth what she had spoke more generally, to the particular business of Mans Redemption. Our magnifying God, is not by making him great, as he magnifieth us, as it is v. 49. but by declaring, and shewing forth his greatness. She saith, her Soul did Magnify the Lord, and her Spirit rejoyced. Soul and Spirit are but two Words, signifying the same thing, and importing that she glorified God heartily, and with her whole Soul, and teaching us that all praising of God, with our lips, are of no significancy, whithout the conjunction of the heart, with the tongue. [In God my Saviour.] So Hannah 1 Sam. 2.1. My heart rejoyceth in the Lord, mine horn is exalted in the Lord. This is true, spiritual rejoycing, when the primary object of our joy is not the sensible Good, but the Goodness of the Lord to us, [illegible: 1 word] giving us that good thing.

48 For he hath regarded the low estate of his handmaiden: for behold, from henceforth all generations shall call me blessed.

Our translators have here rightly translated [non-Latin text not transcribed]. Low estate. Mary doubtless doth not here commend her own Humility, (as some Pap[illegible: 1 letter]sts would have it,) but magnifieth God, for that he had respect to her, who was of so mean and low a condition, for tho she was of the family of David, yet that Family had for many years been broken and afflicted, and she was now espoused to a Carpenter, which spake her condition low and mean, tho descended from the Royal Family of David, and thus God usually magnifieth himself, he chuseth David from the Sheepfold to be King over Israel, he much delighteth to exalt such as are low, he chooseth the foolish things of the World, to confound the Wise, the weak things of the World to confound the mighty, and base things of the World, and things which are despised, hath God chosen 1 Cor. 1, 28. That no flesh should Glory in his presence, v. 29. Henceforth (saith Mary) all generations shall call me Blessed. It is no mean favour of God, when God giveth us a name in the World, and that not only in the present generation but in succeding Generations.

49 For he that is mighty hath done to me great things and holy is his name.

That which is observable both in this Verse, and in this whole Song, is how the blessed Virgin, attributes all to God, and ascribeth nothing to her self, or any merits of her own, much like unto her Father David Psal. 115.1. Not unto us, O Lord, not unto us, but unto thy name give Glory, for thy Mercy, and truths sake, and herein she teacheth those Generations, which she had even now said should call her Blessed, how to take notice of her, viz. as one highly favoured of the Lord, one for whom God indeed had done great things, but not as one who had merited any thing at Gods hand, much less as one to whom we should pay a greater Devotion, then to her Son, and speak to her that she should command her Son, (according to the blasphemous devotion, and Idolatry of the Papists, Mary is very careful of giving succeeding Generations any occosion from her expressions for any such Superstitions. And holy is his Name. Holy, that is glorious, and venerable, [his name] that is, he himself is Glorious, and Holy, far above the Conception and Comprehension of poor Creatures.

50 And his mercy is on them that fear him, from generation to generation.

Having celebrated God for his Glory and Majesty, she here celebrateth him for his Mercy, which extends to all but especially is shewed to such as fear him, she certainly respecteth the promise of God, to be the God of Abraham, and his seed, but declareth this to be most eminently made good to those who are truly Pious, all Piety being expressed ordinarily in Scripture, (especially in the old Testament) under the notion of the fear of God, we have almost the same Words Psal. 103.17. It is elsewhere expressed under the notion of thousands Exod. 20.6. signifying not only the extent of the Divine goodness to all his People, but the continuance of it for ever.

Marginal references: Exod. 20.[illegible: 1 letter].

52 He hath put down the mighty from their seats, and exalted them of low degree.

In these verses the Virgin celebrateth both the Power and justice of God, as she before had done his Holiness and his Mercy, and Godness. The strength of a Man is much seen in the effects of his arm; hence God, who hath no such part as we have, is yet spoken of as if he had an arm, by which no more is signified, then a mighty Power, by which he bringeth things to pass. Exod. 15.16. Isa. 40.10 & 89.13. Psal. 98.1. So in many other texts. He hath scattered the proud in the imaginations of their hearts: Iethro Exod. 18.11. knew that the Lord was above all Gods, because in the thing wherein they dealt proudly he was above them. The Proud in Scripture often signifies wicked men, as the humble signifies good and holy men, but Proud in a strict sense, signifieth Men that have an high opinion of themselves, now there is nothing that a Proud Man dealeth more Proudly in, then in following the imaginations of his own heart. There (saith Mary) God scattereth them, turning their Counsels into folly, and con [illegible: 1 letter]ounding them in their own imaginations. He hath put down the mighty from their Seat, thus he did by Pharoah, Nebuchadnezar, &c. he pulls down some, and sets up others. Promotion is not from the East, nor from the West, and exalteth them of low degree, this is Gods way, thus he exalted Moses, Ioseph, Iacob, David. God thus sheweth his mighty Power, and superintendency upon mens affairs. He doth what he pleaseth with Men, yet what he doth is infinitely Wise just and good.

Marginal references: 1 Sam. 2.6. &c. Job. 5.11. Psal. 113.6.

53 He hath filled the hungry with good things, and the rich he hath sent empty away.

In this Sentence, the holy Virgin celebrateth, the equity of God in the Government of the World, proportioning Men in some degrees one to another, that the rapacious qualities of some, might not gain all to them, while others have nothing. The Notion of hungry, [illegible: 1 word] Persons in want, and craving a supp[illegible: 1 letter]y. The Notion of Rich, signifieth Persons that are full. God blesseth the Poor, pitieth the needy, while he neglecteth greater Persons. Some apply it to those whom Christ blesseth, Matth. 5. who hunger and thirst after Righteousness, and expound the rich of those who think they have no need of the Righteousness of Christ. In this sense it is also true, but whither the Virgin intended it here or no I know not.

Marginal references: Psal. 34.10. 1 Sam 2.5.

55 As he spake to our fathers, to Abraham and to his seed for ever.

In these verses the blessed Virgin celebrateth Gods mercy together with his truth, withal she hath here a respect to Gods particular goodness, and Mercy in the sending of the Redeemer. The Word which we here translate hath helped, signifieth he hath sustained, or as it were lifted up with his hand, his Servant Israel, or his child Israel, he calleth Ephraim, his dear Son, his pleasant Child. But by Israel he meaneth Believers, those of Abrahams seed that lived in the Faith hope, and expectation of the Messiah the children of the Promise, Rom. 9.8. those who are Iews inwardly Rom. 2.29. the true Circumcision. Phil. 3.3. Israelites indeed Ioh. 1.47. This she saith God had done, not in remembrance of their merits, but his own Mercy Ezek. 36.32. but of his own free goodness, and Mercy, and in the fulfilling of his Promise, made to Abraham, Gen. 17.15. the extent of which Promise is declared Rom. 9.6, 7, 8, 9. and that seed of Abraham, his seed as the Father of the Faithfull shall be for ever, and the vertue of the Promise shall hold to them for ever.

Marginal references: Psal. 132.11.

56 And Mary abode with her about three moneths, and returned to her own house.

It is most probable that she staid with her until she was brought to Bed, not leaving her just at the time of her travail, but she staid not long after but went home, by this time she must her self know that she was with Child, and here in the true order of the History cometh in what we had Matth. 1.18, 19, 20, 21, 22, 23, 24. See the Notes there.

58 And her neighbours, and her cousins heard how the Lord had shewed great mercy upon her; and they rejoyced with her.

The Angel told Mary v. 36. That it was then the sixth Moneth with her, after this Mary was with her about three Moneths, which made up her full time, so she was delivered, and brought forth a Son to shew the truth of Gods promises, that we may all learn to give credit to his Word. For the Neighbours and kinswomen of Elizabeth to come, and to rejoyce with her, was but according to the ordinary custom of friends to this Day, like enough to hold to the end of the World. But the Religion of Persons in that age possibly is not in so ordinary a practice, in I mean the taking notice, of the influence and goodness of God to those who receive such Mercies, we are fallen into an age, where congratulations are made to Friends, upon any good things happening to them are ordinary, and meetings also to make merry, (as they call it) upon such occasions, but ah! how little is that God, who openeth the Womb, and a reward from whom Children are, taken notice of? how little is his Power, and goodness in such Providences taken notice of, in such meetings? and made the subject of the discourses there had? Elizabeths Neighbours and Cousins, take notice how the Lord had shewed great Mercy unt[illegible: 1 letter] her. The Mercy of a Child, of a safe delivery in the Birth of a Child, are great Mercies, and ought to be the first and principal things taken notice of, in such rejoycing meetings, otherwise the Meeting is more like a Meeting of Pagans, then of Christians.

Marginal references: [illegible: 1 letter]er. 14.

61 And they said unto her, There is none of thy kindred that is called by this name.

The Law for Circumcision Gen. 17.12. Levit. 12.3. was strictly for it to be performed the eigth day. We find nothing▪ commanded in Scripture, either as to the Person who was to perform the office of the Circumciser, or as to the place, Exod. 4.24.25. God met Moses in the Inn, and sought to kill him, because he had not Circumcised his Child, and Zipporah his Wife did it. It is said they afterwards did it in the Synagogues, but there is no Divine Law in the case. That the name was given to the Child upon its Circumcision, appeareth not from Scripture. It is said Gen. 21.3.4. that Abraham called his Son Isaac, and then v. 4. he Circumcised his Son Isaac being eight Days old, we read of no name given by Zipporath, to her Child when she Circumcised him. But the name was at Circumcision declared. It is most certain that Iohn was circumcised in his Fathers house, for we find his Mother was present, who at that time, was not in a condition to stir abroad. They called his name Zacharias, whence we may observe the ancient usage of giving to children, the names of their Fathers, and kindred. This in all probability is the reason of so many odd, and unjustifiable Names given to Persons, (such as are Names of Heathenish Gods and Goddesses, not fit to be named amongst Christians, &c.) We derive from Pagans, and tho some Heathens changed their Names, when they turned Christians, yet many (probably) did not, and by a long traduction, (the Names of Parents being given to Children) the Names of Pagan Idols, such as Fortune, Diana, and the like, are by a most [illegible: 1 letter]ordid practice made the Names of Christians, a thing which certainly ought to be reformed, for it is a doing honour to those Idols, if the giving a Persons Name to a Child, be (as we ordinarily account it, (an honour done to the Person whose Name is so given. The Jews from their beginning seem to have had a R[illegible: 1 letter]ligion as to this, giving Names to their Children, either significative of Gods mercy to them, or their Children, or their own duty to God, and the Names of the Parents, or some of the kindred, were in honour to them given to their Children, therefore when Elizabeth (who knew the Counsel of God as to this Child, either by some Writing from Zachariah, or some Revelation to her self) heard them call him Zachariah, she contradicted them in this thing, and nameth him Iohn, they object that none of her kindred was called by that name.

63 And he asked for a writing-table, and wrote, saying, His name is John. And they marvelled all.

It was the Parents place, the Fathers especially) to give Childdren their Names, Zachariah was Dumb as yet, they therefore make Signs to him, he by Writing declareth, that his Name was Iohn, that is, He was so named already by the Angel, therefore there was to be no further dispute about it. The Friends marvel at the consent of both the Parents in the case, declining all the Names of their kindred.

Marginal references: Ver. 13.

64 And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God.

The Angel v. 20. inflicted the Punishment upon him no longer, then until what he had said should be performed, now it was performed, God looseth his tongue, and he praiseth God, by the Song which we shall by and by meet with.

66 And all they that had heard them, laid them up in their hearts, saying, What manner of child shall this be? And the hand of the Lord was with him.

By fear here is to be understood, an awe, and Religious reverence of God caused by these miraculous operations, Acts 2.43. Fear came upon every soul, and many Wonders, and Signs were done by the Apostles, [these sayings] [non-Latin text not transcribed]. It is an Hebraism, these doings, or matters, or things were published throughout all the Parts of Iudea, adjacent to the City, where Zacharias dwelt v. 39. And those serious People that heard them, pondered on them, considering the work of the Lord, and did think. That this Child would prove no ordinary Person. And the hand of the Lord was with him. By the hand of the Lord is meant, the Power of the Lord, his Providence, Love, favour, thus the Lord is said to have been with Samuel, 1 Sam. 3.19. The hand of the Lord oft signifieth the Power, help, and assistance of the Lord 1 Chron. 28.19. Psal. 80.17. The hand of the Lord upon a Person, sometimes signifieth the Spirit of Prophecy Ezek ▪ 1.3. &. 40.1. but this is a different Phrase, denoting only Gods special favour to Iohn, watching over and protecting him, using him to grow up and thrive to improve in knowledge, &c.

67 And his father Zacharias was filled with the holy Ghost, and prophesied, saying,

We must not think that Zacharias was before this time destitute of the Holy Ghost, we heard the contrary before v. 6. but the Holy Ghost at this time came upon him, by a particular, and more especial impulse▪ as it did upon the Prophets, whom the Spirit moved but at some special times to Prophecy, tho it at all times dwelt, and wrought in them, as an holy sanctifying Spirit, this is made good by the next Words, which tell us he Prophecied, which Word signifieth any speaking for, or instead of another, and is not only applicable to such speakings, as are foretel[illegible: 1 letter]ngs of things which shall afterward come to pass, but unto any speaking, for▪ or instead of God, in the Revelation of his will made known unto us▪ In this Prophecy there is both predictions o[illegible: 1 letter] what should come to p[illegible: 1 letter]ss concerning Iohn, and concerning Christ, and also applications of what was before spoken of them, by the Prop[illegible: 1 letter]ets, and it is observed by some, that it is an Epitome of all those ancient Prophecies, and that there is in it, a compendium of the whole Doctrine of the Gospel.

70 As he spake by the mouth of his holy prophets, which have been since the world began.

God is not the God of Israel only, but of all the Nations of the Earth also, but he is peculiarly called the God of Israel, both here and in many other places, Psal. 41.13 & 72.18 & 106.48▪ &c. in regard of the Covenant which he had specially made with them, and the special advantages they had mentioned by the Apostle, Rom. 3.2. To them were commited the Oracles of God, and Rom. 9.4. to them pertained the Adoption, the Glory, the Covenants, the giving of the Law, and the service of God, and the promises. Zacharias pronounceth God Blessed, and desires that he may be Blessed, that is honoured, and celebrated, and spoken well of for that he had visited and redeemed his People. The Word may be extended to all Gods deliverances of Israel, but it seemeth to be here more specially restrained, by what followeth to the Redemption by Christ. And hath raised up an horn of Salvation for them. An horn of Salvation, signifies a mighty powerf[illegible: 1 letter]ll Salvation, by a Metaphor taken from Beasts, which much exert their Power by their Horns. The Beasts ten horns. Dan. 7.7. are expounded to be ten Kings v. 24. so where David saith he will cut of all the Horns of the Wicked, so Lam. 2.3. where God is said to have cut off all the Horn of Israel, in the house of his servant David, this agreeth to the Prophecy Ier. 30.9. where Christ is called David, They shall serve the Lord their God, and David their King, whom I will raise unto them, who is also called a righteous bra[illegible: 2 letters]h raised unto David. God is said to have raised up this Horn of Salvation in the house of David. The House of David was now down lapsed, and decayed. God promiseth to raise up to the Israelites, a mighty salvation from the house of David. This was fulfilled in Christ, [illegible: 1 letter]s he spake by the mouth of his holy Prophets, which have been since the World began. All the Prophets, or many of them at least Prophecied of Christ, as the Son of David, and of a great Salvation to be raised up to Israel, from his house.

Marginal references: Jer. 23.6.

72 To perform the mercy promised to our fathers, and to remember his holy covenant.

This was that which God had told them by his Prophets, that a mighty Salvation, should arise to them out of the house of David, by which they should be saved from their Enemies. By which Enemies the generality of the Jews understood their temporal Enemies, made of Flesh, and Blood. But Zachariah speaking by the Spirit of Prophecy, must needs have a truer Notion of it, as it signifies our spiritual Enemies. All this is attributed to Gods Mercy, and faithfulness, his Mercy freely looking upon his Creatures in Distress, and Misery, his faithfulness in remembrance of his holy Covenant, made to Adam, Abraham, David, &c. but it is more particularly explained.

73 The oath which he sware to our father Abraham.

God first gave Abraham his Word, Gen. 18.18. then he confirmed it by his Oath. Gen. 22.16. the Apostle to the Hebrews, saith, When God made promise to Abraham, because he could swear by no greater, he sware by himself.

Marginal references: Gen. 12.3.; Heb. 6.13.17.

75 In holiness and righteousness before him, all the days of our life.

Thus Zacharias by an infallible Spirit, expounds the Covenants, and Oaths of God to Abraham, and David, not as they appear to us at first view, as if they were promises of a meer temporal Kingdom, and a Victory for the Jews over their Enemies, together with a splendid state for them; which was all the Scribes and Pharisees, and the generality of the Jews expected from the Messiah, but as confirming Gods resolution to send the Jews a Saviour, who should save them from their Sins, the guilt and Dominion of them, and from the Power of Hell, and purchase a spiritual liberty for them to serve the Lord all their days, without fear in holiness, and righteousness, which indeed, was the true end of the Messiahs coming. Thus far now the Song of this holy Man respected Christ, whom he sheweth to be sent from the free Grace, and Mercy of God, yet in performance of Gods truth and faithfulness, according to his Oath, and promises, and to be therefore sent to deliver his People from their Enemies, and to purchase for them a spiritual liberty not to Sin, but to serve the Lord without fear, in Holiness and Righteousness. The latter part of his Prophecy, respecteth Iohn the Baptist, the new born Son of this Priest, and heavenly Prophet.

76 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.

Zacharias here foretelleth what came to pass, about thirty years after (for it cannot be thought that Iohn began his Ministry, before the Sacerdotal age, especially considering Christ did not begin sooner Chap. 3.23. Thou shalt be called a Prophet ▪ that may either signify, thou shalt be a Prophet, as Matth. 5.9. Iohn 1.12. or thou shalt be owned, or taken notice of▪ as the Prophet of the Highest. Both were true in Iohn. He was a Prophet (tho not that Prophet, Iohn 1.21.) yea and more then a Prophet, saith our Saviour Matth. 11.9, And thou shalt go before his face to prepare his ways. This was according to the Prophecy, Isa. 40.3. Mal. 4.5. and according to what Ioh[illegible: 1 letter] said of himself, Matth. 3.3. Mark 1.3. See the Notes on [illegible: 1 word] 3.3.

Marginal references: Mal. 3.1.4.5. ver. 17.

77 To give knowledge of salvation unto his people, by the remission of their sins.

To Preach the Doctrine of repentance to Men, that they may obtain remision of Sins. But it seems more natural. To teach People that the only way by which they can attain Salvation, is not by any righteousness of their own, but by obtaining the free Pardon, and remission of their Sins, by Christ and his Righteosness: Psal. 32.1. which is in short to Preach the Gospel, which Rom. 1.16. is the Power of God to Salvation to every one that believeth. For therein is the Righteousness of God revealed, from Faith to Faith.

Marginal references: Chap. 3.3.; Or, f[illegible: 1 letter]r.

78 Through the tender mercy of our god; whereby the day-spring from on high hath visited us.

In the Greek it is, through the bowels of Mercy. An ordinary expression, and very natural to signify great, and deep compassion, Gen. 43.30. 1 Kings 3.26. Our remission of Sin floweth from Gods bowels of Mercy, it dependeth not upon our satisfactions and penances, (as Papists dream,) but Gods free and tender love, yet God must be just, and declare his righteousness, while [illegible: 1 letter]e justifieth the ungodly therefore. The Day Spring from an high hath visited us [non-Latin text not transcribed]. Some think that the Greek Word answereth the Hebrew Word, Ier. 23.5. Zech. 3.8. translated the Branch, the seventy Interpreters translate it by [non-Latin text not transcribed] Ier. 33.15. Those Texts manifestly relate to Christ, who is called there the Branch. Others think it rather answereth the Hebrew Word [non-Latin text not transcribed] we translate it a great Light. Others think, it should be translated the East. So they say Christ is called Zech. 3.9.6.12. but we translate it the Branch in both those places. Be it the Branch, or the Light, or Day Spring, or the East, it is certain Christ is meant, who is called the Son of Righteousness, Mal. 4.2. That God might be just in the remission of our Sins, he sent Christ to visit us, and in our Nature to dye for us.

Marginal references: Or, the bowels of Mercy.; Or, the East. Or, Sun rising. Or, Branch.; Num. 24.17. Isa. 11.1. Zech. 6.12.

79 To give light to them that sit in darkness, and in the shadow of death, to guide our feet into the way of peace.

Here Zacharias sheweth us the end, why God visited us, with his Son, the Branch, the Light, the Day Spring, the Son of Righteousness, Men were in the darkness of Sin, and ignorance, dead in trespasses and Sins, at War and enmity with God, Christ came to give them the Light of Gospel Revelations, the Light of Spiritual comfort, and Salvation, to purchase Peace, and to direct them how to walk that they might have Peace with God, and at last enter into Peace. This he did to the Jews first, then to the Gentiles, see Isaiah 9.1, 2 & 60.1.19.

80 And the child grew, and waxed strong in spirit, and was in the deserts till the day of his shewing unto Israel.

The Evangelists having done with Zacharias his Prophetical Song, now cometh to tell us, what became of Iohn. He saith, the Child grew, and waxed strong in Spirit. He did not only grow in his bodily dimensions, but in the endowments of his Mind▪ and was in the deserts, that is in places very thinly inhabited, (some will have this to have been the deserts of Ziph and Maon) till the day of his shewing to Israel. That is (in all probability) till he was about thirty years of age, when he came forth, as a Publick Preacher to those parts of Israel, where he spent the small remaining part of his Life, of which we shall hear more hereafter.

Marginal references: Chap. 2.4[illegible: 1 letter].; Matth. 3.1.

Luke

We are now entering into the labours of another evangelist; his name Luke, which some take to be a contraction of Lucilius; born at Antioch, so St. Jerome. Some think that he was the only one of all the penmen of the scripture that was not of the seed of Israel. He was a Jewish proselyte, and, as some conjecture, converted to Christianity by the ministry of St. Paul at Antioch; and after his coming into Macedonia (Acts xvi. 10) he was his constant companion. He had employed himself in the study and practice of physic; hence, Paul calls him Luke the beloved Physician, Col. iv. 14. Some of the pretended ancients tell you that he was a painter, and drew a picture of the virgin Mary. But Dr. Whitby thinks that there is nothing certain to the contrary, and that therefore it is probable that he was one of the seventy disciples, and a follower of Christ when he was here upon earth; and, if so, he was a native Israelite. I see not what can be objected against this, except some uncertain traditions of the ancients, which we can build nothing upon, and against which may be opposed the testimonies of Origen and Epiphanius, who both say that he was one of the seventy disciples. He is supposed to have written this gospel when he was associated with St. Paul in his travels, and by direction from him: and some think that this is the brother whom Paul speaks of (2 Cor. viii. 18), whose praise is in the gospel throughout all the churches of Christ; as if the meaning of it were, that he was celebrated in all the churches for writing this gospel; and that St. Paul means this when he speaks sometimes of his gospel, as Rom. ii. 16. But there is no ground at all for this. Dr. Cave observes that his way and manner of writing are accurate and exact, his style polite and elegant, sublime and lofty, yet perspicuous; and that he expresses himself in a vein of purer Greek than is to be found in the other writers of the holy story. Thus he relates divers things more copiously than the other evangelists; and thus he especially treats of those things which relate to the priestly office of Christ. It is uncertain when, or about what time, this gospel was written. Some think that it was written in Achaia, during his travels with Paul, seventeen years (twenty-two years, say others) after Christ's ascension; others, that it was written at Rome, a little before he wrote his history of the Acts of the Apostles (which is a continuation of this), when he was there with Paul, while he was a prisoner, and preaching in his own hired house, with which the history of the Acts concludes; and then Paul saith that only Luke was with him, 2 Tim. iv. 11. When he was under that voluntary confinement with Paul, he had leisure to compile these two histories (and many excellent writings the church has been indebted to a prison for): if so, it was written about twenty-seven years after Christ's ascension, and about the fourth year of Nero. Jerome says, He died when he was eighty-four years of age, and was never married. Some write that he suffered martyrdom; but, if he did, where and when is uncertain. Nor indeed is there much more credit to be given to the Christian traditions concerning the writers of the New Testament than to the Jewish traditions concerning those of the Old Testament.

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

The Evangelist's Preface.

1 Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us, 2 Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word; 3 It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus, 4 That thou mightest know the certainty of those things, wherein thou hast been instructed.

Complimental prefaces and dedications, the language of flattery and the food and fuel of pride, are justly condemned by the wise and good; but it doth not therefore follow, that such as are useful and instructive are to be run down; such is this, in which St. Luke dedicates his gospel to his friend Theophilus, not as to his patron, though he was a man of honour, to protect it, but as to his pupil, to learn it, and hold it fast. It is not certain who this Theophilus was; the name signifies a friend of God; some think that it does not mean any particular person, but every one that is a lover of God; Dr. Hammond quotes some of the ancients understanding it so: and then it teaches us, that those who are truly lovers of God, will heartily welcome the gospel of Christ, the design and tendency of which are, to bring us to God. But it is rather to be understood of some particular person, probably a magistrate; because Luke gives him here the same title of respect which St. Paul gave to Festus the governor, kratiste (Acts xxvi. 25), which we there translate most noble Festus, and here most excellent Theophilus. Note, Religion does not destroy civility and good manners, but teaches us, according to the usages of our country, to give honour to them to whom honour is due.

Now observe here, I. Why St. Luke wrote this gospel. It is certain that he was moved by the Holy Ghost, not only to the writing, but in the writing of it; but in both he was moved as a reasonable creature, and not as a mere machine; and he was made to consider,

1. That the things he wrote of were things that were most surely believed among all Christians, and therefore things which they ought to be instructed in, that they may know what they believe, and things which ought to be transmitted to posterity (who are as much concerned in them as we are); and, in order to that, to be committed to writing, which is the surest way of conveyance to the ages to come. He will not write about things of doubtful disputation, things about which Christians may safely differ from one another and hesitate within themselves; but the things which are, and ought to be, most surely believed, pragmata peplerophoremena—the things which were performed (so some), which Christ and his apostles did, and did with such circumstances as gave a full assurance that they were really done, so that they have gained an established lasting credit. Note, Though it is not the foundation of our faith, yet it is a support to it, that the articles of our creed are things that have been long most surely believed. The doctrine of Christ is what thousands of the wisest and best of men have ventured their souls upon with the greatest assurance and satisfaction.

2. That it was requisite there should be a declaration made in order of those things; that the history of the life of Christ should be methodized, and committed to writing, for the greater certainty of the conveyance. When things are put in order, we know the better where to find them for our own use, and how to keep them for the benefit of others.

3. That there were many who had undertaken to publish narratives of the life of Christ, many well-meaning people, who designed well, and did well, and what they published had done good, though not done by divine inspiration, nor so well done as might be, nor intended for perpetuity. Note, (1.) The labours of others in the gospel of Christ, if faithful and honest, we ought to commend and encourage, and not to despise, though chargeable with many deficiencies. (2.) Others' services to Christ must not be reckoned to supersede ours, but rather to quicken them.

4. That the truth of the things he had to write was confirmed by the concurring testimony of those who were competent and unexceptionable witnesses of them; what had been published in writing already, and what he was now about to publish, agreed with that which had been delivered by word of mouth, over and over, by those who from the beginning were eye-witnesses and ministers of the word, v. 2. Note, (1.) The apostles were ministers of the word of Christ, who is the Word (so some understand it), or of the doctrine of Christ; they, having received it themselves, ministered it to others, 1 John i. 1. They had not a gospel to make as masters, but a gospel to preach as ministers. (2.) The ministers of the word were eye-witnesses of the things which they preached, and, which is also included, ear-witnesses. They did themselves hear the doctrine of Christ, and see his miracles, and had them not by report, at second hand; and therefore they could not but speak, with the greatest assurance, the things which they had seen and heard, Acts iv. 20. (3.) They were so from the beginning of Christ's ministry, v. 2. He had his disciples with him when he wrought his first miracle, John ii. 11. They companied with him all the time he went in and out among them (Acts i. 21), so that they not only heard and saw all that which was sufficient to confirm their faith, but, if there had been any thing to shock it, they had opportunity to discover it. (4.) The written gospel, which we have to this day, exactly agrees with the gospel which was preached in the first days of the church. (5.) That he himself had a perfect understanding of the things he wrote of, from the first, v. 3. Some think that here is a tacit reflection upon those who had written before him, that they had not a perfect understanding of what they wrote, and therefore, Here am I, send me (—facit indignatio versum—my wrath impels my pen); or rather, without reflecting on them, he asserts his own ability for this undertaking: "It seemed good to me, having attained to the exact knowledge of all things, anothen—from above;" so I think it should be rendered; for if he meant the same with from the beginning (v. 2), as our translation intimates, he would have used the same word. [1.] He had diligently searched into these things, had followed after them (so the word is), as the Old-Testament prophets are said to have enquired and searched diligently, 1 Pet. i. 10. He had not taken things so easily and superficially as others who had written before him, but made it his business to inform himself concerning particulars. [2.] He had received his intelligence, not only by tradition, as others had done, but by revelation, confirming that tradition, and securing him from any error or mistake in the recording of it. He sought it from above (so the word intimates), and from thence he had it; thus, like Elihu, he fetched his knowledge from afar. He wrote his history as Moses wrote his, of things reported by tradition, but ratified by inspiration. [3.] He could therefore say that he had a perfect understanding of these things. He knew them, akribos—accurately, exactly. "Now, having received this from above, it seemed good to me to communicate it;" for such a talent as this ought not to be buried.

II. Observe why he sent it to Theophilus: "I wrote unto thee these things in order, not that thou mayest give reputation to the work, but that thou mayest be edified by it (v. 4); that thou mayest know the certainty of those things wherein thou has been instructed." 1. It is implied, that he had been instructed in these things either before his baptism, or since, or both, according to the rule, Matt. xxviii. 19, 20. Probably, Luke had baptized him, and knew how well instructed he was; peri hon katechethes—concerning which thou hast been catechized; so the word is; the most knowing Christians began with being catechized. Theophilus was a person of quality, perhaps of noble birth; and so much the more pains should be taken with such when they are young, to teach them the principles of the oracles of God, that they may be fortified against temptations, and furnished for the opportunities, of a high condition in the world. 2. It was intended that he should know the certainty of those things, should understand them more clearly and believe more firmly. There is a certainty in the gospel of Christ, there is that therein which we may build upon; and those who have been well instructed in the things of God when they were young should afterwards give diligence to know the certainty of those things, to know not only what we believe, but why we believe it, that we may be able to give a reason of the hope that is in us.

The Appearance of an Angel to Zacharias; The Birth of John Foretold; The Unbelief of Zacharias.

5 There was in the days of Herod, the king of Judæa, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. 6 And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. 7 And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. 8 And it came to pass, that while he executed the priest's office before God in the order of his course, 9 According to the custom of the priest's office, his lot was to burn incense when he went into the temple of the Lord. 10 And the whole multitude of the people were praying without at the time of incense. 11 And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. 12 And when Zacharias saw him, he was troubled, and fear fell upon him. 13 But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. 14 And thou shalt have joy and gladness; and many shall rejoice at his birth. 15 For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother's womb. 16 And many of the children of Israel shall he turn to the Lord their God. 17 And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. 18 And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. 19 And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to show thee these glad tidings. 20 And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season. 21 And the people waited for Zacharias, and marvelled that he tarried so long in the temple. 22 And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless. 23 And it came to pass, that, as soon as the days of his ministration were accomplished, he departed to his own house. 24 And after those days his wife Elisabeth conceived, and hid herself five months, saying, 25 Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men.

The two preceding evangelists had agreed to begin the gospel with the baptism of John and his ministry, which commenced about six months before our Saviour's public ministry (and now, things being near a crisis, six months was a deal of time, which before was but a little), and therefore this evangelist, designing to give a more particular account than had been given of our Saviour's conception and birth, determines to do so of John Baptist, who in both was his harbinger and forerunner, the morning-star to the Sun of righteousness. The evangelist determines thus, not only because it is commonly reckoned a satisfaction and entertainment to know something of the original extraction and early days of those who afterwards prove great men, but because in the beginning of these there were many things miraculous, and presages of what they afterwards proved. In these verses our inspired historian begins as early as the conception of John Baptist. Now observe here,

I. The account given of his parents (v. 5): They lived in the days of Herod the king, who was a foreigner, and a deputy for the Romans, who had lately made Judea a province of the empire. This is taken notice of to show that the sceptre was quite departed from Judah, and therefore that now was the time for Shiloh to come, according to Jacob's prophecy, Gen. xlix. 10. The family of David was now sunk, when it was to rise, and flourish again, in the Messiah. Note, None ought to despair of the reviving and flourishing of religion, even when civil liberties are lost. Israel enslaved, yet then comes the glory of Israel.

Now the father of John Baptist was a priest, a son of Aaron; his name Zacharias. No families in the world were ever so honoured of God as those of Aaron and David; with one was made the covenant of priesthood, with the other that of royalty; they had both forfeited their honour, yet the gospel again puts honour upon both in their latter days, on that of Aaron in John Baptist, on that of David in Christ, and then they were both extinguished and lost. Christ was of David's house, his forerunner of Aaron's; for his priestly agency and influence opened the way to his kingly authority and dignity. This Zacharias was of the course of Abia. When in David's time the family of Aaron was multiplied, he divided them into twenty-four courses, for the more regular performances of their office, that it might never be either neglected for want of hands or engrossed by a few. The eighth of those was that of Abia (1 Chron. xxiv. 10), who was descended from Eleazar, Aaron's eldest son; but Dr. Lightfoot suggests that many of the families of the priests were lost in the captivity, so that after their return they took in those of other families, retaining the names of the heads of the respective courses. The wife of this Zacharias was of the daughters of Aaron too, and her name was Elisabeth, the very same name with Elisheba the wife of Aaron, Exod. vi. 23. The priests (Josephus saith) was very careful to marry within their own family, that they might maintain the dignity of the priesthood and keep it without mixture.

Now that which is observed concerning Zacharias and Elisabeth is,

1. That they were a very religious couple (v. 6): They were both righteous before God; they were so in his sight whose judgment, we are sure, is according to truth; they were sincerely and really so. They are righteous indeed that are so before God, as Noah in his generation, Gen. vii. 1. They approved themselves to him, and he was graciously pleased to accept them. It is a happy thing when those who are joined to each other in marriage are both joined to the Lord; and it is especially requisite that the priests, the Lord's ministers, should with their yoke-fellows be righteous before God, that they may be examples to the flock, and rejoice their hearts. They walked in all the commandments and ordinances of the Lord, blameless. (1.) Their being righteous before God was evidenced by the course and tenour of their conversations; they showed it, not by their talk, but by their works; by the way they walked in and the rule they walked by. (2.) They were of a piece with themselves; for their devotions and their conversations agreed. They walked not only in the ordinances of the Lord, which related to divine worship, but in the commandments of the Lord, which have reference to all the instances of a good conversation, and must be regarded. (3.) They were universal in their obedience; not that they never did in any thing come short of their duty, but it was their constant care and endeavor to come up to it. (4.) Herein, though they were not sinless, yet they were blameless; nobody could charge them with any open scandalous sin; they lived honestly and inoffensively, as ministers and their families are in a special manner concerned to do, that the ministry be not blamed in their blame.

2. That they had been long childless, v. 7. Children are a heritage of the Lord. But there are many of his heirs in a married state, that yet are denied this heritage; they are valuable desirable blessings; yet many there are, who are righteous before God, and, if they had children, would bring them up in his fear, who yet are not thus blessed, while the men of this world are full of children (Ps. xvii. 14), and send forth their little ones like a flock, Job xxi. 11. Elisabeth was barren, and they began to despair of ever having children, for they were both now well stricken in years, when the women that have been most fruitful leave off bearing. Many eminent persons were born of mothers that had been long childless, as Isaac, Jacob, Joseph, Samson, Samuel, and so here John Baptist, to make their birth the more remarkable and the blessing of it the more valuable to their parents, and to show that when God keeps his people long waiting for mercy he sometimes is pleased to recompense them for their patience by doubling the worth of it when it comes.

II. The appearing of an angel to his father Zacharias, as he was ministering in the temple, v. 8-11. Zechariah the prophet was the last of the Old Testament that was conversant with angels, and Zacharias the priest the first in the New Testament. Observe,

1. How Zacharias was employed in the service of God (v. 8): He executed the priest's office, before God, in the order of his course; it was his week of waiting, and he was upon duty. Though his family was not built up, or made to grow, yet he made conscience of doing the work of his own place and day. Though we have not desired mercies, yet we must keep close to enjoined services; and, in our diligent and constant attendance on them, we may hope that mercy and comfort will come at last. Now it fell to Zacharias's lot to burn incense morning and evening for that week of his waiting, as other services fell to other priests by lot likewise. The services were directed by lot, that some might not decline them and others engross them, and that, the disposal of the lot being from the Lord, they might have the satisfaction of a divine call to the work. This was not the high priest burning incense on the day of atonement, as some have fondly imagined, who have thought by that to find out the time of our Saviour's birth; but it is plain that it was the burning of the daily incense at the altar of incense (v. 11), which was in the temple (v. 9), not in the most holy place, into which the high priest entered. The Jews say that one and the same priest burned not incense twice in all his days (there were such a multitude of them), at least never more than one week. It is very probable that this was upon the sabbath day, because there was a multitude of people attending (v. 10), which ordinarily was not on a week day; and thus God usually puts honour upon his own day. And then if Dr. Lightfoot reckon, with the help of the Jewish calendars, that this course of Abia fell on the seventeenth day of the third month, the month Sivan, answering to part of May and part of June, it is worth observing that the portions of the law and the prophets which were read this day in synagogues were very agreeable to that which was doing in the temple; namely, the law of the Nazarites (Num. vi.), and the conception of Samson, Judg. xiii.

While Zacharias was burning incense in the temple, the whole multitude of the people were praying without, v. 10. Dr. Lightfoot says that there were constantly in the temple, at the hour of prayer, the priests of the course that then served, and, if it were the sabbath day, those of that course also that had been in waiting the week before, and the Levites that served under the priests, and the men of the station, as the Rabbin call them, who were the representatives of the people, in putting their hands upon the head of the sacrifices, and many besides, who, moved by devotion, left their employments, for that time, to be present at the service of God; and those would make up a great multitude, especially on sabbaths and feast-days: now these all addressed themselves to their devotions (in mental prayer, for their voice was not heard), when by the tinkling of a bell they had notice that the priest was gone in to burn incense. Now observe here, (1.) That the true Israel of God always were a praying people; and prayer is the great and principal piece of service by which we give honour to God, fetch in favours from him, and keep up our communion with him. (2.) That then, when ritual and ceremonial appointments were in full force, as this of burning incense, yet moral and spiritual duties were required to go along with them, and were principally looked at. David knew that when he was at a distance from the altar his prayer might be heard without incense, for it might be directed before God as incense, Ps. cxli. 2. But, when he was compassing the altar, the incense could not be accepted without prayer, any more than the shell without the kernel. (3.) That is not enough for us to be where God is worshipped, if our hearts do not join in the worship, and go along with the minister, in all the parts of it. If he burn the incense ever so well, in the most pertinent, judicious, lively prayer, if we be not at the same time praying in concurrence with him, what will it avail us? (4.) All the prayers we offer up to God here in his courts are acceptable and successful only in virtue of the incense of Christ's intercession in the temple of God above. To this usage in the temple-service there seems to be an allusion (Rev. viii. 1, 3, 4), where we find that there was silence in heaven, as there was in the temple, for half an hour, while the people were silently lifting up their hearts to God in prayer; and that there was an angel, the angel of the covenant, who offered up much incense with the prayers of all saints before the throne. We cannot expect an interest in Christ's intercession if we do not pray, and pray with our spirits, and continue instant in prayer. Nor can we expect that the best of our prayers should gain acceptance, and bring in an answer of peace, but through the mediation of Christ, who ever lives, making intercession.

2. How, when he was thus employed, he was honoured with a messenger, a special messenger sent from heaven to him (v. 11): There appeared unto him an angel of the Lord. Some observe, that we never read of an angel appearing in the temple, with a message from God, but only this one to Zacharias, because there God had other ways of making known his mind, as the Urim and Thummim, and by a still small voice from between the cherubim; but the ark and the oracle were wanting in the second temple, and therefore, when an express was to be sent to a priest in the temple, an angel was to be employed in it, and thereby the gospel was to be introduced, for that, as the law, was given at first very much by the ministry of angels, the appearance of which we often read of in the Gospels and the Acts, though the design both of the law and of the gospel, when brought to perfection, was to settle another way of correspondence, more spiritual, between God and man. This angel stood on the right side of the altar of incense, the north side of it, saith Dr. Lightfoot, on Zacharias's right hand; compare this with Zech. iii. 1, where Satan stands at the right hand of Joshua the priest, to resist him; but Zacharias had a good angel standing at his right hand, to encourage him. Some think that this angel appeared coming out of the most holy place, which led him to stand at the right side of the altar.

3. What impression this made upon Zacharias (v. 12): When Zacharias saw him, it was a surprise upon him, even to a degree of terror, for he was troubled, and fear fell upon him, v. 12. Though he was righteous before God, and blameless in his conversation, yet he could not be without some apprehensions at the sight of one whose visage and surrounding lustre bespoke him more than human. Ever since man sinned, his mind has been unable to bear the glory of such revelations and his conscience afraid of evil tidings brought by them; even Daniel himself could not bear it, Dan. x. 8. And for this reason God chooses to speak to us by men like ourselves, whose terror shall not make us afraid.

III. The message which the angel had to deliver to him, v. 13. He began his message, as angels generally did, with, Fear not. Perhaps it had never been Zacharias's lot to burn incense before; and, being a very serious conscientious man, we may suppose him full of care to do it well, and perhaps when he saw the angel he was afraid lest he came to rebuke him for some mistake or miscarriage; "No," saith the angel, "fear not; I have no ill tidings to bring thee from heaven. Fear not, but compose thyself, that thou mayest with a sedate and even spirit receive the message I have to deliver thee." Let us see what that is.

1. The prayers he has often made shall now receive an answer of peace: Fear not, Zacharias, for thy prayer is heard. (1.) If he means his particular prayer for a son to build up his family, it must be the prayers he had formerly made for that mercy, when he was likely to have children; but we may suppose, now that he and his wife were both well stricken in years, as they had done expecting it, so they had done praying for it: like Moses, it sufficeth them, and they speak no more to God of that matter, Deut. iii. 26. But God will now, in giving this mercy, look a great way back to the prayers that he had made long since for and with his wife, as Isaac for and with his, Gen. xxv. 21. Note, Prayers of faith are filed in heaven, and are not forgotten, though the thing prayed for is not presently given in. Prayers made when we were young and coming into the world may be answered when we are old and going out of the world. But, (2.) If he means the prayers he was now making, and offering up with his incense, we may suppose that those were according to the duty of his place, for the Israel of God and their welfare, and the performance of the promises made to them concerning the Messiah and the coming of his kingdom: "This prayer of thine is now heard: for thy wife shall shortly conceive him that is to be the Messiah's forerunner." Some of the Jewish writers themselves say that the priest, when he burnt incense, prayed for the salvation of the whole world; and now that prayer shall be heard. Or, (3.) In general, "The prayers thou now makest, and all thy prayers, are accepted of God, and come up for a memorial before him" (as the angel said to Cornelius, when he visited him at prayer, Acts x. 30, 31); "and this shall be the sign that thou are accepted of God, Elisabeth shall bear thee a son." Note, it is very comfortable to praying people to know that their prayers are heard; and those mercies are doubly sweet that are given in answer to prayer.

2. He shall have a son in his old age, by Elisabeth his wife, who had been long barren, that by his birth, which was next to miraculous, people might be prepared to receive and believe a virgin's bringing forth of a son, which was perfectly miraculous. He is directed what name to give his son: Call him John, in Hebrew Johanan, a name we often meet in the Old Testament: it signifies gracious. The priests must beseech God that he will be gracious (Mal. i. 9), and must so bless the people, Num. vi. 25. Zacharias was now praying thus, and the angel tells him that his prayer is heard, and he shall have a son, whom, in token of an answer to his prayer, he shall call Gracious, or, The Lord will be gracious, Isa. xxx. 18, 19.

3. This son shall be the joy of his family and of all his relations, v. 14. He shall be another Isaac, thy laughter; and some think that is partly intended in his name, John. He shall be a welcome child. Thou for thy part shall have joy and gladness. Note, Mercies that have been long waited for, when they come at last, are the more acceptable. "He shall be such a son as thou shalt have reason to rejoice in; many parents, if they could foresee what their children will prove, instead of rejoicing at their birth, would wish they had never been; but I will tell thee what thy son will be, and then thou wilt not need to rejoice with trembling at his birth, as the best must do, but mayest rejoice with triumph at it." Nay, and many shall rejoice at his birth; all the relations of the family will rejoice in it, and all its well-wishers, because it is for the honour and comfort of the family, v. 58. All good people will rejoice that such a religious couple as Zacharias and Elisabeth have a son, because they will give him a good education, such as, it may be hoped, will make him a public blessing to his generation. Yea, and perhaps many shall rejoice by an unaccountable instinct, as a presage of the joyous days the gospel will introduce.

4. This son shall be a distinguished favourite of Heaven, and a distinguished blessing to the earth. The honour of having a son is nothing to the honour of having such a son.

(1.) He shall be great in the sight of the Lord; those are great indeed that are so in God's sight, not those that are so in the eye of a vain and carnal world. God will set him before his face continually, will employ him in his work and send him on his errands; and that shall make him truly great and honourable. He shall be a prophet, yea more than a prophet, and upon that account as great as any that every were born of women, Matt. xi. 11. He shall live very much retired from the world, out of men's sight, and, when he makes a public appearance, it will be very mean; but he shall be much, he shall be great, in the sight of the Lord.

(2.) He shall be a Nazarite, set apart to God from every thing that is polluting; in token of this, according to the law of Nazariteship, he shall drink neither wine nor strong drink,—or, rather, neither old wine nor new; for most think that the word here translated strong drink signifies some sort of wine, perhaps those that we call made wines, or any thing that is intoxicating. He shall be, as Samson was by the divine precept (Judg. xiii. 7), and Samuel by his mother's vow (1 Sam. i. 11), a Nazarite for life. It is spoken of as a great instance of God's favour to his people that he raised up of their sons for prophets, and their young men for Nazarites (Amos ii. 11), as if those that were designed for prophets were trained up under the discipline of the Nazarites; Samuel and John Baptist were; which intimates that those that would be eminent servants of God, and employed in eminent services, must learn to live a life of self-denial and mortification, must be dead to the pleasures of sense, and keep their minds from every thing that is darkening and disturbing to them.

(3.) He shall be abundantly fitted and qualified for those great and eminent services to which in due time he shall be called: He shall be filled with the Holy Ghost, even from his mother's womb, and as soon as it is possible he shall appear to have been so. Observe, [1.] Those that would be filled with the Holy Ghost must be sober and temperate, and very moderate in the use of wine and strong drink; for that is it that fits him for this. Be not drunk with wine, but be filled with the Spirit, with which that is not consistent, Eph. v. 18. [2.] It is possible that infants may be wrought upon by the Holy Ghost, even from their mother's womb; for John Baptist even then was filled with the Holy Ghost, who took possession of his heart betimes; and an early specimen was given of it, when he leaped in his mother's womb for joy, at the approach of the Saviour; and afterwards it appeared very early that he was sanctified. God had promised to pour out his Spirit upon the seed of believers (Isa. xliv. 3), and their first springing up in a dedication of themselves betimes to God is the fruit of it, v. 4, 5. Who then can forbid water, that they should not be baptized who for aught we know (and we can say no more of the adult, witness Simon Magus) have received the Holy Ghost as well as we, and have the seeds of grace sown in their hearts? Acts x. 47.

(4.) He shall be instrumental for the conversion of many souls to God, and the preparing of them to receive and entertain the gospel of Christ, v. 16, 17.

[1.] He shall be sent to the children of Israel, to the nation of the Jews, to whom the Messiah also was first sent, and not to the Gentiles; to the whole nation, and not the family of the priests only, with which, though he was himself of that family, we do not find he had any particular intimacy or influence.

[2.] He shall go before the Lord their God, that is, before the Messiah, whom they must expect to be, not their king, in the sense wherein they commonly take it, a temporal prince to their nation, but their Lord and their God, to rule and defend, and serve them in a spiritual way by his influence on their hearts. Thomas knew this, when he said to Christ, My Lord and my God, better than Nathanael did, when he said, Rabbi, thou are the king of Israel. John shall go before him, a little before him, to give notice of his approach, and to prepare people to receive him.

[3.] He shall go in the spirit and power of Elias. That is, First, He shall be such a man as Elias was, and do such work as Elias did,—shall, like him, preach the necessity of repentance and reformation to a very corrupt and degenerate age,—shall, like him, be bold and zealous in reproving sin and witnessing against it even in the greatest, and be hated and persecuted for it by a Herod and his Herodias, as Elijah was by an Ahab and his Jezebel. He shall be carried on in his work, as Elijah was, by a divine spirit and power, which shall crown his ministry with wonderful success. As Elias went before the writing prophets of the Old Testament, and did as it were usher in that signal period of the Old-Testament dispensation by a little writing of his own (2 Chron. xxi. 12), so John Baptist went before Christ and his apostles, and introduced the gospel dispensation by preaching the substance of the gospel doctrine and duty, Repent, with an eye to the kingdom of heaven. Secondly, He shall be that very person who was prophesied of by Malachi under the name of Elijah (Mal. iv. 5), who should be sent before the coming of the day of the Lord. Behold, I send you a prophet, even Elias, not Elias the Tishbite (as the LXX. has corruptly read it, to favour the Jews' traditions), but a prophet in the spirit and power of Elias, as the angel here expounds it.

[4.] He shall turn many of the children of Israel to the Lord their God, shall incline their hearts to receive the Messiah, and bid him welcome, by awakening them to a sense of sin and a desire of righteousness. Whatever has a tendency to turn us from iniquity, as John's preaching and baptism had, will turn us to Christ as our Lord and our God; for those who through grace are wrought upon to shake off the yoke of sin, that is, the dominion of the world and the flesh, will soon be persuaded to take upon them the yoke of the Lord Jesus.

[5.] Hereby he shall turn the hearts of the fathers to the children, that is, of the Jews to the Gentiles; shall help to conquer the rooted prejudices which the Jews have against the Gentiles, which was done by the gospel, as far as it prevailed, and was begun to be done by John Baptist, who came for a witness, that all through him might believe, who baptized and taught Roman soldiers as well as Jewish Pharisees, and who cured the pride and confidence of those Jews who gloried in their having Abraham to their father, and told them that God would out of stones raise up children unto Abraham (Matt. iii. 9), which would tend to cure their enmity to the Gentiles. Dr. Lightfoot observes, It is the constant usage of the prophets to speak of the church of the Gentiles as children to the Jewish church, Isa. liv. 5, 6, 13; lx. 4, 9; lxii. 5; lxvi. 12. When the Jews that embraced the faith of Christ were brought to join in communion with the Gentiles that did so too, then the heart of the fathers was turned to the children. And he shall turn the disobedient to the wisdom of the just, that is, he shall introduce the gospel, by which the Gentiles, who are now disobedient, shall be turned, no so much to their fathers the Jews, but to the faith of Christ, here called the wisdom of the just, in communion with the believing Jews; or thus, He shall turn the hearts of the fathers with the children, that is, the hearts of old and young, shall be instrumental to bring some of every age to be religious, to work a great reformation in the Jewish nation, to bring them off from a ritual traditional religion which that had rested in, and to bring them up to substantial serious godliness: and the effect of this will be, that enmities will be slain and discord made to cease; and they are at variance, being united in his baptism, will be better reconciled one to another. This agrees with the account Josephus gives of John Baptist, Antiq. 18. 117-118. "That he was a good man, and taught the Jews the exercise of virtue, in piety towards God, and righteous towards one another, and that they should convene and knit together in baptism." And he saith, "The people flocked after him, and were exceedingly delighted in his doctrine." Thus he turned the hearts of fathers and children to God and to one another, by turning the disobedient to the wisdom of the just. Observe, First, True religion is the wisdom of just men, in distinction from the wisdom of the world. It is both our wisdom and our duty to be religious; there is both equity and prudence in it. Secondly, It is not possible but that those who have been unbelieving and disobedient may be turned to the wisdom of the just; divine grace can conquer the greatest ignorance and prejudice. Thirdly, The great design of the gospel is to bring people home to God, and to bring them nearer to one another; and on this errand John Baptist is sent. In the mention that is twice made of his turning people, there seems to be an allusion to the name of the Tishbite, which is given to Elijah, which, some think, does not denote the country or city he was of, but has an appellative signification, and therefore the render it Elijah the converter, one that was much employed, and very successful, in conversion-work. The Elias of the New Testament is therefore said to turn or convert many to the Lord their God.

[6.] Hereby he shall make ready a people prepared for the Lord, shall dispose the minds of people to receive the doctrine of Christ, that thereby they may be prepared for the comforts of his coming. Note, First, All that are to be devoted to the Lord, and made happy in him, must first be prepared and made ready for him. We must be prepared by grace in this world for the glory in the other, by the terrors of the law for the comforts of the gospel, by the spirit of bondage for the Spirit of adoption. Secondly, Nothing has a more direct tendency to prepare people for Christ than the doctrine of repentance received and submitted to. When sin is thereby made grievous, Christ will become very precious.

IV. Zacharias's unbelief of the angel's prediction, and the rebuke he was laid under for that unbelief. He heard all that the angel had to say, and should have bowed his head, and worshipped the Lord, saying, Be it unto thy servant according to the word which thou hast spoken; but it was not so. We are here told,

1. What his unbelief spoke, v. 18. He said to the angel, Whereby shall I know this? This was not a humble petition for the confirming of his faith, but a peevish objection against what was said to him as altogether incredible; as if he should say, "I can never be made to believe this." He could not but perceive that it was an angel that spoke to him; the message delivered, having reference to the Old-Testament prophecies, carried much of its own evidence along with it. There are many instances in the Old Testament of those that had children when they were old, yet he cannot believe that he shall have this child of promise: "For I am an old man, and my wife hath not only been all her days barren, but is now well stricken in years, and not likely ever to have children." Therefore he must have a sign given him, or he will not believe. Though the appearance of an angel, which had long been disused in the church, was sign enough,—though he had this notice given him in the temple, the place of God's oracles, where he had reason to think no evil angel would be permitted to come,—though it was given him when he was praying, and burning incense,—and though a firm belief of that great principle of religion that God has an almighty power, and with him nothing is impossible, which we ought not only to know, but to teach others, was enough to silence all objections,—yet, considering his own body and his wife's too much, unlike a son of Abraham, he staggered at the promise, Rom. iv. 19, 20.

2. How his unbelief was silenced, and he silenced for it.

(1.) The angel stops his mouth, by asserting his authority. Doth he ask, Whereby shall I know this? Let him know it by this, I am Gabriel, v. 19. He puts his name to his prophecy, doth as it were sign it with his own hand, teste meipso—take my word for it. Angels have sometimes refused to tell their names, as to Manoah and his wife; but his angel readily saith, I am Gabriel, which signifies the power of God, or the mighty one of God, intimating that the God who bade him say this was able to make it good. He also makes himself known by this name to put him in mind of the notices of the Messiah's coming sent to Daniel by the man Gabriel, Dan. viii. 16; ix. 21. "I am the same that was sent then, and am sent now in pursuance of the same intention." He is Gabriel, who stands in the presence of God, an immediate attendant upon the throne of God. The prime ministers of state in the Persian court are described by this, that they saw the king's face, Esth. i. 14. "Though I am now talking with thee here, yet I stand in the presence of God. I know his eye is upon me, and I dare not say any more than I have warrant to say. But I declare I am sent to speak to thee, sent on purpose to show thee these glad tidings, which, being so well worthy of all acceptation, thou oughtest to have received cheerfully."

(2.) The angel stops his mouth indeed, by exerting his power: "That thou mayest object no more, behold thou shalt be dumb, v. 20. If thou wilt have a sign for the support of thy faith, it shall be such a one as shall be also the punishment of thine unbelief; thou shalt not be able to speak till the day that these things shall be performed," v. 20. Thou shalt be both dumb and deaf; the same word signifies both, and it is plain that he lost his hearing as well as his speech, for his friends made signs to him (v. 62), as well as he to them, v. 22. Now, in striking him dumb, [1.] God dealt justly with him, because he had objected against God's word. Hence we may take occasion to admire the patience of God and his forbearance toward us, that we, who have often spoken to his dishonour, have not been struck dumb, as Zacharias was, and as we had been if God had dealt with us according to our sins. [2.] God dealt kindly with him, and very tenderly and graciously. For, First, Thus he prevented his speaking any more such distrustful unbelieving words. If he has thought evil, and will not himself lay his hands upon his mouth, nor keep it as with a bridle, God will. It is better not to speak at all than to speak wickedly. Secondly, Thus he confirmed his faith; and, by his being disabled to speak, he is enabled to think the better. If by the rebukes we are under for our sin we be brought to give more credit to the word of God, we have no reason to complain of them. Thirdly, Thus he was kept from divulging the vision, and boasting of it, which otherwise he would have been apt to do, whereas it was designed for the present to be lodged as a secret with him. Fourthly, It was a great mercy that God's words should be fulfilled in their season, notwithstanding his sinful distrust. The unbelief of man shall not make the promises of God of no effect, they shall be fulfilled in their season, and he shall not be for ever dumb, but only till the day that these things shall be performed, and then thy lips shall be opened, that thy mouth may show forth God's praise. Thus, though God chastens the iniquity of his people with the rod, yet his loving kindness he will not take away.

V. The return of Zacharias to the people, and at length to his family, and the conception of this child of promise, the son of his old age.

1. The people staid, expecting Zacharias to come out of the temple, because he was to pronounce the blessing upon them in the name of the Lord; and, though he staid beyond the usual time, yet they did not, as is too common in Christian congregations, hurry away without the blessing, but waited for him, marvelling that he tarried so long in the temple, and afraid let something was amiss, v. 21.

2. When he came out, he was speechless, v. 22. He was now to have dismissed the congregation with a blessing, but was dumb and not able to do it, that the people may be minded to expect the Messiah, who can command the blessing, who blesseth indeed, and in whom all the nations of the earth are blessed. Aaron's priesthood is now shortly to be silenced and set aside, to make way for the bringing in of a better hope.

3. He made a shift to give them to understand that he had seen a vision, by some awful signs he made, for he beckoned to them, and remained speechless, v. 22. This represents to us the weakness and deficiency of the Levitical priesthood, in comparison with Christ's priesthood and the dispensation of the gospel. The Old Testament speaks by signs, gives us some intimations of divine and heavenly things, but imperfect and uncertain; it beckons to us, but remains speechless. It is the gospel that speaks to us articulately, and gives us a clear view of that which the Old Testament was seen through a glass darkly.

4. He staid out the days of his ministration; for, his lot being to burn incense, he could do that, though he was dumb and deaf. When we cannot perform the service of God so well as we would, yet, if we perform it as well as we can, God will accept of us in it.

The Birth of Christ Foretold.

26 And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, 27 To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. 28 And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women. 29 And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. 30 And the angel said unto her, Fear not, Mary: for thou hast found favour with God. 31 And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. 32 He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: 33 And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. 34 Then said Mary unto the angel, How shall this be, seeing I know not a man? 35 And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. 36 And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren. 37 For with God nothing shall be impossible. 38 And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her.

We have here notice given us of all that it was fit we should know concerning the incarnation and conception of our blessed Saviour, six months after the conception of John. The same angel, Gabriel, that was employed in making known to Zacharias God's purpose concerning his son, is employed in this also; for in this, the same glorious work of redemption, which was begun in that, is carried on. As bad angels are none of the redeemed, so good angels are none of the redeemers; yet they are employed by the Redeemer as his messengers, and they go cheerfully on his errands, because they are his Father's humble servants, and his children's hearty friends and well-wishers.

I. We have here an account given of the mother of our Lord, of whom he was to be born, whom, though we are not to pray to, yet we ought to praise God for.

1. Her name was Mary, the same name with Miriam, the sister of Moses and Aaron; the name signifies exalted, and a great elevation it was to her indeed to be thus favoured above all the daughters of the house of David.

2. She was a daughter of the royal family, lineally descended from David, and she herself and all her friends knew it, for she went under the title and character of the house of David, though she was poor and low in the world; and she was enabled by God's providence, and the care of the Jews, to preserve their genealogies, to make it out, and as long as the promise of the Messiah was to be fulfilled it was worth keeping; but for those now, who are brought low in the world, to have descended from persons of honour, is not worth mentioning.

3. She was a virgin, a pure unspotted one, but espoused to one of the same royal stock, like her, however, of low estate; so that upon both accounts there was (as it was fit there should be) an equality between them; his name was Joseph; he also was of the house of David, Matt. i. 20. Christ's mother was a virgin, because he was not to be born by ordinary generation, but miraculously; it was necessary that he should be so, that, though he must partake of the nature of man, yet not of the corruption of that nature: but he was born of a virgin espoused, made up to be married, and contracted, to put honour upon the married state, that that might not be brought into contempt (which was an ordinance in innocency) by the Redeemer's being born of a virgin.

4. She lived in Nazareth, a city of Galilee, a remote corner of the country, and in no reputation for religion or learning, but which bordered upon the heathen, and therefore was called Galilee of the Gentiles. Christ's having his relations resident there intimates favour in reserve for the Gentile world. And Dr. Lightfoot observes that Jonah was by birth a Galilean, and Elijah and Elisha very much conversant in Galilee, who were all famous prophets of the Gentiles. The angel was sent to her from Nazareth. Note, No distance or disadvantage of place shall be a prejudice to those for whom God has favours in store. The angel Gabriel carries his message as cheerfully to Mary and Nazareth in Galilee as to Zacharias in the temple at Jerusalem.

II. The address of the angel to her, v. 28. We are not told what she was doing, or how employed, when the angel came unto her; but he surprised her with this salutation, Hail, thou art highly favoured. This was intended to raise in her, 1. A value for herself; and, though it is very rare that any need to have any sparks struck into their breast with such design, yet in some, who like Mary pore only on their low estate, there is occasion for it. 2. An expectation of great news, not from abroad, but from above. Heaven designs, no doubt, uncommon favours for one whom an angel makes court to with such respect, Hail thou, chaire—rejoice thou; it was the usual form of salutation; it expresses an esteem of her, and good-will to her and her prosperity.

(1.) She is dignified: "Thou art highly favoured. God, in his choice of thee to be the mother of the Messiah, has put an honour upon thee peculiar to thyself, above that of Eve, who was the mother of all living." The vulgar Latin translates this gratiá plena—full of grace, and thence gathers that she had more of the inherent graces of the Spirit than ever any had; whereas it is certain that this bespeaks no other than the singular favour done her in preferring her to conceive and bear our blessed Lord, an honour which, since he was to be the seed of the woman, some woman must have, not for personal merit, but purely for the sake of free grace, and she is pitched upon. Even so, Father, because it seemed good unto thee.

(2.) She has the presence of God with her: "The Lord is with thee, though poor and mean, and perhaps now forecasting how to get a livelihood and maintain a family in the married state." The angel with this word raised the faith of Gideon (Judg. vi. 12): The Lord is with thee. Nothing is to be despaired of, not the performance of any service, not the obtaining of any favour, though ever so great, if we have God with us. This word might put her in mind of the Immanuel, God with us, which a virgin shall conceive and bear (Isa. vii. 14), and why not she?

(3.) She has the blessing of God upon her: "Blessed art thou among women; not only thou shalt be accounted so by men, but thou shalt be so. Thou that art so highly favoured in this instance mayest expect in other things to be blessed." She explains this herself (v. 48), All generations shall call me blessed. Compare it with that which Deborah saith of Jael, another that was the glory of her sex (Judg. v. 24), Blessed shall she be above women in the tent.

III. The consternation she was in, upon this address (v. 29). When she saw him, and the glories with which he was surrounded, she was troubled at the sight of him, and much more at his saying. Had she been a proud ambitious young woman, that aimed high, and flattered herself with the expectation of great things in the world, she would have been pleased at his saying, would have been puffed up with it, and (as we have reason to think she was a young woman of very good sense) would have had an answer ready, signifying so much: but, instead of that, she is confounded at it, as not conscious to herself of any thing that either merited or promised such great things; and she cast in her mind what manner of salutation this should be. Was it from heaven or of men? Was it to amuse her? was it to ensnare her? was it to banter her? or was there something substantial and weighty in it? But, of all the thoughts she had as to what manner of salutation it should be, I believe she had not the least idea of its being ever intended or used for a prayer, as it is, and has been, for many ages, by the corrupt, degenerate, and anti-christian ages of the church, and to be ten times repeated for the Lord's prayer once; so it is in the church of Rome. But her thoughtfulness upon this occasion gives a very useful intimation to young people of her sex, when addresses are made to them, to consider and cast in their minds what manner of salutations they are, whence they come, and what their tendency is, that they may receive them accordingly, and may always stand on their guard.

IV. The message itself which the angel had to deliver to her. Some time the angel gives her to pause; but, observing that this did but increase her perplexity, he went on with his errand, v. 30. To what he had said she made no reply; he therefore confirms it: "Fear not, Mary, I have no other design than to assure thee that thou hast found favour with God more than thou thinkest of, as there are many who think they are more favoured with God than they really are." Note, Those that have found favour with God should not give way to disquieting distrustful fears. Doth God favour thee? Fear not, though the world frown upon thee. Is he for thee? No matter who is against thee.

1. Though she is a virgin, she shall have the honour of being a mother: "Thou shalt conceive in thy womb, and bring forth a son, and thou shalt have the naming of him; thou shalt call his name Jesus," v. 31. It was the sentence upon Eve, that, though she should have the honour to be the mother of all living, yet this mortification shall be an allay to that honour, that her desire shall be to her husband, and he shall rule over her, Gen. iii. 16. But Mary has the honour without the allay.

2. Though she lives in poverty and obscurity, yet she shall have the honour to be the mother of the Messiah; her son shall be named Jesus—a Saviour, such a one as the world needs, rather than such one as the Jews expect.

(1.) He will be very nearly allied to the upper world. He shall be great, truly great, incontestably great; for he shall be called the Son of the Highest, the Son of God who is the Highest; of the same nature, as the son is of the same nature with the father; and very dear to him, as the son is to the father. He shall be called, and not miscalled, the Son of the Highest; for he is himself God over all, blessed for evermore, Rom. ix. 5. Note, Those who are the children of God, though but by adoption and regeneration, are truly great, and therefore are concerned to be very good, 1 John iii. 1, 2.

(2.) He will be very highly preferred in the lower world; for, though born under the most disadvantageous circumstances possible, and appearing in the form of a servant, yet the Lord God shall give unto him the throne of his father David, v. 32. He puts her in mind that she was of the house of David; and that therefore, since neither the Salique law, nor the right of primogeniture, took place in the entail of his throne, it was not impossible but that she might bring forth an heir to it, and therefore might the more easily believe it when she was told by an angel from heaven that she should do so, that after the sceptre had been long departed from that ancient and honourable family it should now at length return to it again, to remain in it, not by succession, but in the same hand to eternity. His people will not give him that throne, will not acknowledge his right to rule them; but the Lord God shall give him a right to rule them, and set him as his king upon the holy hill of Zion. He assures her, [1.] That his kingdom shall be spiritual: he shall reign over the house of Jacob, not Israel according to the flesh, for they neither came into his interests nor did they continue long a people; it must therefore be a spiritual kingdom, the house of Israel according to the promise, that he must rule over. [2.] That it shall be eternal: he shall reign for ever, and of his kingdom there shall be no end, as there had been long since of the temporal reign of David's house, and would shortly be of the state of Israel. Other crowns endure not to every generation, but Christ's doth, Prov. xxvii. 24. The gospel is the last dispensation, we are to look for no other.

V. The further information given her, upon her enquiry concerning the birth of this prince.

1. It is a just enquiry which she makes: "How shall this be? v. 34. How can I now presently conceive a child" (for so the angel meant) "when I know not a man; must it therefore be otherwise than by ordinary generation? If so, let me now how?" She knew that the Messiah must be born of a virgin; and, if she must be his mother, she desires to know how. This was not the language of her distrust, or any doubt of what the angel said, but of a desire to be further instructed.

2. It is a satisfactory answer that is given to it, v. 35. (1.) She shall conceive by the power of the Holy Ghost, whose proper work and office is to sanctify, and therefore to sanctify the virgin for this purpose. The Holy Ghost is called the power of the Highest. Doth she ask how this shall be? This is enough to help her over all the difficulty there appears in it; a divine power will undertake it, not the power of an angel employed in it, as in other works of wonder, but the power of the Holy Ghost himself.

(2.) She must ask no questions concerning the way and manner how it shall be wrought; for the Holy Ghost, as the power of the Highest, shall overshadow her, as the cloud covered the tabernacle when the glory of God took possession of it, to conceal it from those that would too curiously observe the motions of it, and pry into the mystery of it. The formation of every babe in the womb, and the entrance of the spirit of life into it, is a mystery in nature; none knows the way of the spirit, nor how the bones are formed in the womb of her that is with child, Eccl. xi. 5. We were made in secret, Ps. cxxxix. 15, 16. Much more was the formation of the child Jesus a mystery; without controversy, great was the mystery of godliness, God manifest in the flesh, 1 Tim. iii. 16. It is a new thing created in the earth (Jer. xxxi. 22), concerning which we must not covet to be wise above what is written.

(3.) The child she shall conceive is a holy thing, and therefore must not be conceived by ordinary generation, because he must not share in the common corruption and pollution of the human nature. He is spoken of emphatically, That Holy Thing, such as never was; and he shall be called the Son of God, as the Son of the Father by eternal generation, as an indication of which he shall now be formed by the Holy Ghost in the present conception. His human nature must be so produced, as it was fit that should be which was to be taken into union with the divine nature.

3. It was a further encouragement to her faith to be told that her cousin Elisabeth, though stricken in years, was with child, v. 36. Here is an age of wonders beginning, and therefore be not surprised: here is one among thy own relations truly great, though not altogether so great as this; it is usual with God to advance in working wonders. Greater works than these shall ye do. Though Elisabeth was, on the father's side, of the daughters of Aaron (v. 5), yet on the mother's side she might be of the house of David, for those two families often intermarried, as an earnest of the uniting of the royalty and the priesthood of the Messiah. This is the sixth month with her that was called barren. This intimates, as Dr. Lightfoot thinks, that all the instances in the Old Testament of those having children that had been long barren, which was above nature, were designed to prepare the world for the belief of a virgin's bearing a son, which was against nature. And therefore, even in the birth of Isaac, Abraham saw Christ's day, foresaw such a miracle in the birth of Christ. The angel assures Mary of this, to encourage her faith, and concludes with that great truth, of undoubted certainty and universal use, For with God nothing shall be impossible (v. 37), and, if nothing, then not this. Abraham therefore staggered not at the belief of the divine promise, because he was strong in his belief of the divine power, Rom. iv. 20, 21. No word of God must be incredible to us, as long as no work of God is impossible to him.

VI. Her acquiescence in the will of God concerning her, v. 38. She owns herself, 1. A believing subject to the divine authority: "Behold, the handmaid of the Lord. Lord, I am at thy service, at thy disposal, to do what thou commandest me." She objects not the danger of spoiling her marriage, and blemishing her reputation, but leaves the issue with God, and submits entirely to his will. 2. A believing expectant of the divine favour. She is not only content that it should be so, but humbly desires that it may be so: Be it unto me according to thy word. Such a favour as this it was not for her to slight, or be indifferent to; and for what God has promised he will be sought unto; by prayer we must put our amen, or so be it, to the promise. Remember, and perform thy word unto thy servant, upon which thou has caused me to hope. We must, as Mary here, guide our desires by the word of God, and ground our hopes upon it. Be it unto me according to thy word; just so, and no otherwise.

Hereupon, the angel departed from her; having completed the errand he was sent upon, he returned, to give an account of it, and receive new instructions. Converse with angels was always a transient thing, and soon over; it will be constant and permanent in the future state. It is generally supposed that just at this instant the virgin conceived, by the overshadowing power of the Holy Ghost: but, the scripture being decently silent concerning it, it doth not become us to be inquisitive, much less positive.

The Interview of Mary and Elisabeth; The Song of Mary.

39 And Mary arose in those days, and went into the hill country with haste, into a city of Juda; 40 And entered into the house of Zacharias, and saluted Elisabeth. 41 And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: 42 And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. 43 And whence is this to me, that the mother of my Lord should come to me? 44 For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. 45 And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. 46 And Mary said, My soul doth magnify the Lord, 47 And my spirit hath rejoiced in God my Saviour. 48 For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed. 49 For he that is mighty hath done to me great things; and holy is his name. 50 And his mercy is on them that fear him from generation to generation. 51 He hath showed strength with his arm; he hath scattered the proud in the imagination of their hearts. 52 He hath put down the mighty from their seats, and exalted them of low degree. 53 He hath filled the hungry with good things; and the rich he hath sent empty away. 54 He hath holpen his servant Israel, in remembrance of his mercy; 55 As he spake to our fathers, to Abraham, and to his seed for ever. 56 And Mary abode with her about three months, and returned to her own house.

We have here an interview between the two happy mothers, Elisabeth and Mary: the angel, by intimating to Mary the favour bestowed on her cousin Elisabeth (v. 36), gave occasion for it; and sometimes it may prove a better piece of service that we think to bring good people together, to compare notes. Here is,

I. The visit which Mary made to Elisabeth. Mary was the younger, and younger with child; and therefore, if they must come together, it was fittest that Mary should take the journey, not insisting on the preference which the greater dignity of her conception gave her, v. 39. She arose, and left her affairs, to attend this greater matter: in those days, at that time (as it is commonly explained, Jer. xxxiii. 15; l. 4), in a day or two after the angel had visited her, taking some time first, as it is supposed, for her devotion, or rather hastening away to her cousin's, where she would have more leisure, and better help, in the family of a priest. She went, meta spoudes—with care, diligence, and expedition; not as young people commonly go abroad and visit their friends, to divert herself, but to inform herself: she went to a city of Judah in the hill-country; it is not named, but by comparing the description of it here with Josh. xxi. 10, 11, it appears to be Hebron, for that is there said to be in the hill-country of Judah, and to belong to the priests, the sons of Aaron; thither Mary hastened, though it was a long journey, some scores of miles.

1. Dr. Lightfoot offers a conjecture that she was to conceive our Saviour there at Hebron, and perhaps had so much intimated to her by the angel, or some other way; and therefore she made such haste thither. He thinks it probable that Shiloh, of the tribe of Judah, and the seed of David, should be conceived in a city of Judah and of David, as he was to be born in Bethlehem, another city which belonged to them both. In Hebron the promise was given to Isaac, circumcision was instituted. Here (saith he) Abraham had his first land, and David his first crown: here lay interred the three couples, Abraham and Sarah, Isaac and Rebecca, Jacob and Leah, and, as antiquity has held, Adam and Eve. He therefore thinks that it suits singularly with the harmony and consent which God uses in his works that the promise should begin to take place by the conception of the Messias, even among those patriarchs to whom it was given. I see no improbability in the conjecture, but add this for the support of it, that Elisabeth said (v. 45), There shall be a performance; as if it were not performed yet, but was to be performed there.

2. It is generally supposed that she went thither for the confirming of her faith by the sign which the angel had given her, her cousin's being with child, and to rejoice with her sister-favourite. And, besides, she went thither, perhaps, that she might be more retired from company, or else might have more agreeable company than she could have in Nazareth. We may suppose that she did not acquaint any of her neighbours at Nazareth with the message she had received from heaven, yet longed to talk over a thing she had a thousand time thought over, and knew no person in the world with whom she could freely converse concerning it but her cousin Elisabeth, and therefore she hastened to her. Note, it is very beneficial and comfortable for those that have a good work of grace begun in their souls, and Christ in the forming there, to consult those who are in the same case, that they may communicate experiences one to another; and they will find that, as in water face answers to face, so doth the heart of man to man, of Christian to Christian.

II. The meeting between Mary and Elisabeth. Mary entered into the house of Zacharias; but he, being dumb and deaf, kept his chamber, it is probable, and saw no company; and therefore she saluted Elisabeth (v. 40), told her she was come to make her a visit, to know her state, and rejoice with her in her joy.

Now, at their first coming together, for the confirmation of the faith of both of them, there was something very extraordinary. Mary knew that Elisabeth was with child, but it does not appear that Elisabeth had been told any thing of her cousin Mary's being designed for the mother of the Messiah; and therefore what knowledge she appears to have had of it must have come by a revelation, which would be a great encouragement to Mary.

1. The babe leaped in her womb, v. 41. It is very probable that she had been several weeks quick (for she was six months gone), and that she had often felt the child stir; but this was a more than ordinary motion of the child, which alarmed her to expect something very extraordinary, eskirtese. It is the same word that is used by the LXX. (Gen. xxv. 22) for the struggling of Jacob and Esau in Rebecca's womb, and the mountains skipping, Ps. cxiv. 4. The babe leaped as it were to give a signal to his mother that he was now at had whose forerunner he was to be, about six months in ministry, as he was in being; or, it was the effect of some strong impression made upon the mother. Now began to be fulfilled what the angel said to his father (v. 15), that he should be filled with the Holy Ghost, even from his mother's womb; and perhaps he himself had some reference to this, when he said (John iii. 29), The friend of the Bridegroom rejoiceth greatly, because of the Bridegroom's voice, heard, though not by him, yet by his mother.

2. Elisabeth was herself filled with the Holy Ghost, or a Spirit of prophecy, by which, as well as by the particular suggestions of the Holy Ghost she was filled with, she was given to understand that the Messiah was at hand, in whom prophecy should revive, and by whom the Holy Ghost should be more plentifully poured out than ever, according to the expectations of those who waited for the consolation of Israel. The uncommon motion of the babe in her womb was a token of extraordinary emotion of her spirit under a divine impulse. Note, Those whom Christ graciously visits may know it by their being filled with the Holy Ghost; for, if any man have not the Spirit of Christ, he is none of his.

III. The welcome which Elisabeth, by the Spirit of prophecy, gave to Mary, the mother of our Lord; not as to a common friend making a common visit, but as to one of whom the Messiah was to be born.

1. She congratulates her on her honour, and, though perhaps she knew not of it till just now, she acknowledges it with the greatest assurance and satisfaction. She spoke with a loud voice, which does not at all intimate (as some think) that there was a floor or a wall between them, but that she was in a transport or exultation of joy, and said what she cared not who knew. She said, Blessed art thou among women, the same word that the angels had said (v. 28); for thus this will of God, concerning honouring the Son, should be done on earth as it is done in heaven. But Elisabeth adds a reason, Therefore blessed art thou because blessed is the fruit of thy womb; thence it was that she derived this excelling dignity. Elisabeth was the wife of a priest, and in years, yet she grudges not that her kinswoman, who was many years younger than she, and every way her inferior, should have the honour of conceiving in her virginity, and being the mother of the Messiah, whereas the honour put upon her was much less; she rejoices in it, and is well pleased, as her son was afterwards, that she who cometh after her is preferred before her, John i. 27. Note, While we cannot but own that we are more favoured of God than we deserve, let us by no means envy that others are more highly favoured than we are.

2. She acknowledges her condescension, in making her this visit (v. 43): Whence is this to me, that the mother of my Lord should come to me? Observe, (1.) She calls the virgin Mary the mother of her Lord (as David in spirit, called the Messiah Lord, his Lord), for she knew he was to be Lord of all. (2.) She not only bids her welcome to her house, though perhaps she came in mean circumstances, but reckons this visit a great favour, which she thought herself unworthy of. Whence is this to me? It is in reality, and not in compliment, that she saith, "This was a greater favour than I could have expected." Note, Those that are filled with the Holy Ghost have low thoughts of their own merits, and high thoughts of God's favours. Her son the Baptist spoke to the same purport with this, when he said, Comest thou to me? Matt. iii. 14.

3. She acquaints her with the concurrence of the babe in her womb, in this welcome to her (v. 44): "Thou certainly bringest some extraordinary tidings, some extraordinary blessing, with thee; for as soon as the voice of thy salutation sounded in my ears, not only my heart leaped for joy, though I knew not immediately why or wherefore, but the babe in my womb, who was not capable of knowing, did so too." He leaped as it were for joy that the Messiah, whose harbinger he was to be, would himself come soon after him. This would serve very much to strengthen the faith of the virgin, that there were such assurances as these given to others; and it would be in part the accomplishment of what had been so often foretold, that there should be universal joy before the Lord, when he cometh, Ps. xcviii. 8, 9.

4. She commends her faith, and encourages it (v. 45): Blessed is she that believed. Believing souls are blessed souls, and will be found so at last; this blessedness cometh through faith, even the blessedness of being related to Christ, and having him formed in the soul. They are blessed who believe the word of God, for that Word will not fail them; there shall, without doubt, be a performance of those things which are told her from the Lord. Note, The inviolable certainty of the promise is the undoubted felicity of those that build upon it and expect their all from it. The faithfulness of God is the blessedness of the faith of the saints. Those that have experienced the performance of God's promises themselves should encourage others to hope that he will be as good as his word to them also: I will tell you what God has done for my soul.

IV. Mary's song of praise, upon this occasion. Elisabeth's prophecy was an echo to the virgin Mary's salutation, and this song is yet a stronger echo to that prophecy, and shows her to be no less filled with the Holy Ghost than Elisabeth was. We may suppose the blessed virgin to come in, very much fatigued with her journey; yet she forgets that, and is inspired with new life, and vigour, and joy, upon the confirmation she here meets with of her faith; and since, by the sudden inspiration and transport, she finds that this was designed to be her errand hither, weary as she is, like Abraham's servant, she would neither eat nor drink till she had told her errand.

1. Here are the expressions of joy and praise, and God alone the object of the praise and centre of the joy. Some compare this song with that which her name-sake Miriam, the sister of Moses, sung, upon the triumphant departure of Israel out of Egypt, and their triumphant passage through the Red Sea; others think it better compared with the song of Hannah, upon the birth of Samuel, which, like this, passes from a family mercy to a public and general one. This begins, like that, My heart rejoiceth in the Lord, 1 Sam. ii. 1. Observe how Mary here speaks of God.

(1.) With great reverence of him, as the Lord: "My soul doth magnify the Lord; I never saw him so great as now I find him so good." Note, Those, and those only, are advanced in mercy, who are thereby brought to think the more highly and honourably of God; whereas there are those whose prosperity and preferment make them say, What is the Almighty, that we should serve him? The more honour God has any way put upon us, the more honour we must study to give to him; and then only are we accepted in magnifying the Lord, when our souls magnify him, and all that is within us. Praising work must be soul work.

(2.) With great complacency in him as her Saviour: My spirit rejoiceth in God my Saviour. This seems to have reference to the Messiah, whom she was to be the mother of. She calls him God her Saviour; for the angel had told her that he should be the Son of the Highest, and that his name should be Jesus, a Saviour; this she fastened upon, with application to herself: He is God my Saviour. Even the mother of our Lord had need of an interest in him as her Saviour, and would have been undone without it: and she glories more in that happiness which she had in common with all believers than in being his mother, which was an honour peculiar to herself, and this agrees with the preference Christ have to obedient believers above his mother and brethren; see Matt. xii. 50; Luke xi. 27, 28. Note, Those that have Christ for their God and Saviour have a great deal of reason to rejoice, to rejoice in spirit, that is rejoicing as Christ did (Luke x. 21), with spiritual joy.

2. Here are just causes assigned for this joy and praise.

(1.) Upon her own account, v. 48, 49. [1.] Her spirit rejoiced in the Lord, because of the kind things he had done for her: his condescension and compassion to her. He has regarded the low estate of his handmaiden; that is, he has looked upon her with pity, for so the word is commonly used. "He has chosen me to this honour, notwithstanding my great meanness, poverty, and obscurity." Nay, the expression seems to intimate, not only (to allude to that of Gideon, Judg. vi. 15) that her family was poor in Judah, but that she was the least in her father's house, as if she were under some particular contempt and disgraced among her relations, was unjustly neglected, and the outcast of the family, and God put this honour upon her, to balance abundantly the contempt. I the rather suggest this, for we find something toward such honour as this put upon others, on the like consideration. Because God saw that Leah was hated, he opened her womb, Gen. xxix. 31. Because Hannah was provoked, and made to fret, and insulted over, by Peninnah, therefore God gave her a son, 1 Sam. i. 19. Whom men wrongfully depress and despise God doth sometimes, in compassion to them, especially if they have borne it patiently, prefer and advance; see Judg. xi. 7. So in Mary's case. And, if God regards her low estate, he not only thereby gives a specimen of his favour to the whole race of mankind, whom he remembers in their low estate, as the psalmist speaks (Ps. cxxxvi. 23), but secures a lasting honour to her (for such the honour is that God bestows, honour that fades not away): "From henceforth all generations shall call me blessed, shall think me a happy woman and highly advanced." All that embrace Christ and his gospel will say, Blessed was the womb that bore him and the paps which he sucked, Luke xi. 27. Elizabeth had once and again called her blessed: "But that is not all," saith she, "all generations of Gentiles as well as Jews shall call me so." [2.] Her soul magnifies the Lord, because of the wonderful things he had done for her (v. 49): He that is mighty has done to me great things. A great thing indeed, that a virgin should conceive. A great thing indeed, that Messiah, who had been so long promised to the church, and so long expected by the church, should now at length be born. It is the power of the Highest that appears in this. She adds, and holy is his name; for so Hannah saith her song, There is none holy as the Lord, which she explains in the next words, for there is none beside thee, 1 Sam. ii. 2. God is a Being by himself, and he manifests himself to be so, especially in the work of our redemption. He that is mighty, even he whose name is holy, has done to me great things. Glorious things may be expected from him that is both mighty and holy; who can do every thing, and will do every thing well and for the best.

(2.) Upon the account of others. The virgin Mary, as the mother of the Messiah, is become a kind of public person, wears a public character, and is therefore immediately endued with another spirit, a more public spirit than before she had, and therefore looks abroad, looks about her, looks before her, and takes notice of God's various dealings with the children of men (v. 50, &c.), as Hannah (1 Sam. ii. 3, &c.). In this she has especially an eye to the coming of the Redeemer and God's manifesting himself therein.

[1.] It is a certain truth that God has mercy in store, mercy in reserve, for all that have a reverence for his majesty, and a due regard to his sovereignty and authority. But never did this appear so as in sending his Son into the world to save us (v. 50): His mercy is on them that fear him; it has always been so; he has ever looked upon them with an eye of peculiar favour who have looked up to him with and eye of filial fear. But he hath manifested this mercy, so as never before, in sending his Son to bring in an everlasting righteousness, and work out an everlasting salvation, for them that fear him, and this from generation to generation; for there are gospel privileges transmitted by entail, and intended for perpetuity. Those that fear God, as their Creator and Judge, are encouraged to hope for mercy in him, through their Mediator and Advocate; and in him mercy is settled upon all that fear God, pardoning mercy, healing mercy, accepting mercy, crowning mercy, from generation to generation, while the world stands. In Christ he keepeth mercy for thousands.

[2.] It has been a common observation that God in his providence puts contempt upon the haughty and honour upon the humble; and this he has done remarkably in the whole economy of the work of man's redemption. As God had, with his mercy to her, shown himself mighty also (v. 48, 49), so he had, with his mercy on them that fear him, shown strength likewise with his arm. First, In the course of his providence, it is his usual method to cross the expectations of men, and proceed quite otherwise than they promise themselves. Proud men expect to carry all before them, to have their way and their will; but he scatters them in the imagination of their hearts, breaks their measures, blasts their projects, nay, and brings them low, and brings them down, by those very counsels with which they thought to advance and establish themselves. The mighty think to secure themselves by might in their seats, but he puts them down, and overturns their seats; while, on the other hand, those of low degree, who despaired of ever advancing themselves, and thought of no other than of being ever low, are wonderfully exalted. This observation concerning honour holds likewise concerning riches; many who were so poor that they had not bread for themselves and their families, by some surprising turn of Providence in favour of them, come to be filled with good things; while, on the other hand, those who were rich, and thought no other than that to-morrow should be as this day, that their mountain stood strong and should never be moved, are strangely impoverished, and sent away empty. Now this is the same observation that Hannah had made, and enlarged upon, in her song, with application to the case of herself and her adversary (1 Sam. ii. 4-7), which very much illustrates this here. And compare also Ps. cvii. 33-41; cxiii. 7-9; and Eccl. ix. 11. God takes a pleasure in disappointing their expectations who promise themselves great things in the world, and in out-doing the expectations of those who promise themselves but a little; as a righteous God, it is his glory to abase those who exalt themselves, and strike terror on the secure; and, as a good God, it is his glory to exalt those who humble themselves, and to speak comfort to those who fear before him. Secondly, This doth especially appear in the methods of gospel grace.

1. In the spiritual honours it dispenses. When the proud Pharisees were rejected, and Publicans and sinners went into the kingdom of heaven before them,—when the Jews, who followed after the law of righteousness, did not attain it, and the Gentiles, who never thought of it, attained to righteousness (Rom. ix. 30, 31),—when God chose not the wise men after the flesh, not the mighty, or the noble, to preach the gospel, and plant Christianity in the world, but the foolish and weak things of the world, and things that were despised (1 Cor. i. 26, 27)—then he scattered the proud, and put down the mighty, but exalted them of low degree. When the tyranny of the chief priests and elders were brought down, who had long lorded it over God's heritage, and hoped always to do so, and Christ's disciples, a company of poor despised fishermen, by the power they were clothed with, were made to sit on thrones, judging the twelve tribes of Israel,—when the power of the four monarchies was broken, and the kingdom of the Messiah, that stone cut out of the mountain without hands, is made to fill the earth,—then are the proud scattered, and those of low degree exalted.

2. In the spiritual riches it dispenses, v. 53. (1.) Those who see their need of Christ, and are importunately desirous of righteousness and life in him, he fills with good things, with the best things; he gives liberally to them, and they are abundantly satisfied with the blessings he gives. Those who are weary and heavy-laden shall find rest with Christ, and those who thirst are called to come to him and drink; for they only know how to value his gifts. To the hungry soul every bitter thing is sweet, manna is angels' food; and to the thirsty fair water is honey out of the rock. (2.) Those who are rich, who are not hungry, who, like Laodicea, think they have need of nothing, are full of themselves and their own righteousness, and think they have a sufficiency in themselves, those he sends away from his door, they are not welcome to him, he sends them empty away, they come full of self, and are sent away empty of Christ. He sends them to the gods whom they served, to their own righteousness and strength which they trusted to.

[3.] It was always expected that the Messiah should be, in a special manner, the strength and glory of his people Israel, and so he is in a peculiar manner (v. 54): He hath helped his servant Israel, antelabeto. He hath taken them by the hand, and helped them up that were fallen and could not help themselves. Those that were sunk under the burdens of a broken covenant of innocency are helped up by the blessings of a renewed covenant of grace. The sending of the Messiah, on whom help was laid for poor sinners, was the greatest kindness that could be done, the greatest help that could be provided for his people Israel, and that which magnifies it is,

First, That it is in remembrance of his mercy, the mercifulness of his nature, the mercy he has in store for his servant Israel. While this blessing was deferred, his people, who waited for it, were often ready to ask, Has God forgotten to be gracious? But now he made it appear that he had not forgotten, but remembered, his mercy. He remembered his former mercy, and repeated that to them in spiritual blessings which he had done formerly to them in temporal favours. He remembered the days of old. Where is he that brought them up out of the sea, out of Egypt? Isa. lxiii. 11. He will do the like again, which that was a type of.

Secondly, That it is in performance of his promise. It is a mercy not only designed, but declared (v. 55); it was what he spoke to our fathers, that the Seed of the woman should break the head of the serpent; that God should dwell in the tents of Shem; and particularly to Abraham, that in his seed all the families of the earth shall be blessed, with the best of blessings, with the blessings that are for ever, and to the seed that shall be for ever; that is, his spiritual seed, for his carnal seed were cut off a little after this. Note, What God has spoken he will perform; what he hath spoken to the fathers will be performed to their seed; to their seed's seed, in blessings that shall last for ever.

Lastly, Mary's return to Nazareth (v. 56), after she had continued with Elisabeth about three months, so long as to be fully satisfied concerning herself that she was with child, and to be confirmed therein by her cousin Elisabeth. Some think, though her return is here mentioned before Elisabeth's being delivered, because the evangelist would finish this passage concerning Mary before he proceeded with the story of Elisabeth, yet that Mary staid till her cousin was (as we say) down and up again; that she might attend on her, and be with her in her lying-in, and have her own faith confirmed by the full accomplishment of the promise of God concerning Elisabeth. But most bind themselves to the order of the story as it lies, and think she returned again when Elisabeth was near her time; because she still affected retirement, and therefore would not be there when the birth of this child of promise would draw a great deal of company to the house. Those in whose hearts Christ is formed take more delight than they used to do in sitting alone and keeping silence.

The Birth of John the Baptist.

57 Now Elisabeth's full time came that she should be delivered; and she brought forth a son. 58 And her neighbours and her cousins heard how the Lord had showed great mercy upon her; and they rejoiced with her. 59 And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. 60 And his mother answered and said, Not so; but he shall be called John. 61 And they said unto her, There is none of thy kindred that is called by this name. 62 And they made signs to his father, how he would have him called. 63 And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. 64 And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. 65 And fear came on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judæa. 66 And all they that heard them laid them up in their hearts, saying, What manner of child shall this be! And the hand of the Lord was with him.

In these verses, we have,

I. The birth of John Baptist, v. 57. Though he was conceived in the womb by miracle, he continued in the womb according to the ordinary course of nature (so did our Saviour): Elisabeth's full time came, that she should be delivered, and then she brought forth a son. Promised mercies are to be expected when the full time for them is come, and not before.

II. The great joy that was among all the relations of the family, upon this extraordinary occasion (v. 58): Her neighbours and her cousins heard of it; for it would be in every body's mouth, as next to miraculous. Dr. Lightfoot observes that Hebron was inhabited by priests of the family of Aaron, and that those were the cousins here spoken of; but the fields and villages about, by the children of Judah, and that those were the neighbours. Now these here discovered, 1. A pious regard to God. They acknowledged that the Lord had magnified his mercy to her, so the word is. It was a mercy to have her reproach taken away, a mercy to have her family built up, and the more being a family of priests, devoted to God, and employed for him. Many things concurred to make the mercy great—that she had been long barren, was now old, but especially that the child should be great in the sight of the Lord. 2. A friendly regard to Elisabeth. When she rejoiced, they rejoiced with her. We ought to take pleasure in the prosperity of our neighbours and friends, and to be thankful to God for their comforts as for our own.

III. The dispute that was among them concerning the naming him (v. 59): On the eighth day, as God has appointed, they came together, to circumcise the child; it was here, in Hebron, that circumcision was first instituted; and Isaac, who, like John Baptist, was born by promise, was one of the first that was submitted to it, at least the chief eyed in the institution of it. They that rejoiced in the birth of the child came together to the circumcising of him. Note, The greatest comfort we can take in our children is in giving them up to God, and recognizing their covenant-relation to him. The baptism of our children should be more our joy than their birth.

Now it was the custom, when they circumcised their children, to name them, because, when Abram was circumcised God gave him a new name, and called him Abraham; and it is not unfit that they should be left nameless till they are by name given up to God. Now,

1. Some proposed that he should be called by his father's name, Zacharias. We have not any instance in scripture that the child should bear the father's name; but perhaps it was of late come into use among the Jews, at it is with us, and they intended hereby to do honour to the father, who was not likely to have another child.

2. The mother opposed it, and would have called him John; having learned, either by inspiration of the Holy Ghost (as is most probable), or by information in writing from her husband, that God appointed this to be his name (v. 60); He shall be called Johanan—Gracious, because he shall introduce the gospel of Christ, wherein God's grace shines more brightly than ever.

3. The relations objected against that (v. 61): "There is none of thy kindred, none of the relations of thy family, that is called by that name; and therefore, if he may not have his father's name, yet let him have the name of some of his kindred, who will take it as a piece of respect to have such a child of wonders as this named from them." Note, As those that have friends must show themselves friendly, so those that have relations must be obliging to them in all the usual regards that are paid to kindred.

4. They appealed to the father, and would try if they could possibly get to know his mind; for it was his office to name the child, v. 62. They made signs to him, by which it appears that he was deaf as well as dumb; nay, it should seem, mindless of any thing, else one would think they should at first have desired him to write down his child's name, if he had ever communicated any thing by writing since he was struck. However, they would carry the matter as far as they could, and therefore gave him to understand what the dispute was which he only could determine; whereupon he made signs to them to give him a table-book, such as they then used, and with the pencil he wrote these words, His name is John, v. 63. Note, "It shall be so," or, "I would have it so," but "It is so." The matter is determined already; the angel had given him that name. Observe, When Zacharias could not speak, he wrote. When ministers have their mouths stopped, that they cannot preach, yet they may be doing good as long as they have not their hands tied, that they cannot write. Many of the martyrs in prison wrote letters to their friends, which were of great use; blessed Paul himself did so. Zacharias's pitching upon the same name that Elisabeth had chosen was a great surprise to the company: They marvelled all; for they knew not that, though by reason of his deafness and dumbness they could not converse together, yet they were both guided by one and the same Spirit: or perhaps they marvelled that he wrote so distinctly and intelligently, which (the stroke he was under being somewhat like that of a palsy) he had not done before.

5. He thereupon recovered the use of his speech (v. 64): His mouth was opened immediately. The time prefixed for his being silenced was till the day that these blessed things shall be fulfilled (v. 20); not all the things going before concerning John's ministry, but those which relate to his birth and name (v. 13). That time was now expired, whereupon the restraint was taken off, and God gave him the opening of the mouth again, as he did to Ezekiel, ch. iii. 27. Dr. Lightfoot compares this case of Zacharias with that of Moses, Exod. iv. 24-26. Moses, for distrust, is in danger of his life, as Zacharias, for the same fault, is struck dumb; but, upon the circumcision of his child, and recovery of his faith, there, as here, the danger is removed. Infidelity closed his mouth, and now believing opens it again; he believes, therefore he speaks. David lay under guilt from the conception of his child till a few days after its birth; then the Lord takes away his sin: upon his repentance, he shall not die. So here he shall be no longer dumb; his mouth was opened, and he spoke, and praised God. Note, When God opens our lips, our mouths must show forth his praise. As good be without our speech as not use it in praising God; for then our tongue is most our glory when it is employed for God's glory.

6. These things were told all the country over, to the great amazement of all that heard them, v. 65, 66. The sentiments of the people are not to be slighted, but taken notice of. We are here told, (1.) That these sayings were discoursed of, and were the common talk all about the hill-country of Judea. It is a pity but a narrative of them had been drawn up, and published in the world, immediately. (2.) That most people who heard of these things were put into consternation by them: Fear came on all them that dwell round about there. If we have not a good hope, as we ought to have, built upon the gospel, we may expect that the tidings of it will fill us with fear. They believed and trembled, whereas they should have believed and triumphed. (3.) It raised the expectations of people concerning this child, and obliged them to have their eye upon him, to see what he would come to. They laid up these presages in their hearts, treasured them up in mind and memory, as foreseeing they should hereafter have occasion to recollect them. Note, What we hear, that may be of use to us, we should treasure up, that we may be able to bring forth, for the benefit of others, things new and old, and, when things come to perfection, may be able to look back upon the presages thereof, and to say, "It was what we might expect." They said within themselves, and said among themselves, "What manner of child shall this be? What will be the fruit when these are the buds, or rather when the root is out of such a dry ground?" Note, When children are born into the world, it is very uncertain what they will prove; yet sometimes there have been early indications of something great, as in the birth of Moses, Samson, Samuel, and here of John. And we have reason to think that there were some of those living at the time when John began his public ministry who could, and did, remember these things, and relate them to others, which contributed as much as any thing to the great flocking there was after him.

Lastly, It is said, The hand of the Lord was with him; that is, he was taken under the special protection of the Almighty, from his birth, as one designed for something great and considerable, and there were many instances of it. It appeared likewise that the Spirit was at work upon his soul very early. As soon as he began to speak or go, you might perceive something in him very extraordinary. Note, God has ways of operating upon children in their infancy, which we cannot account for. God never made a soul but he knew how to sanctify it.

The Song of Zacharias.

67 And his father Zacharias was filled with the Holy Ghost, and prophesied, saying, 68 Blessed be the Lord God of Israel; for he hath visited and redeemed his people, 69 And hath raised up a horn of salvation for us in the house of his servant David; 70 As he spake by the mouth of his holy prophets, which have been since the world began: 71 That we should be saved from our enemies, and from the hand of all that hate us; 72 To perform the mercy promised to our fathers, and to remember his holy covenant; 73 The oath which he sware to our father Abraham, 74 That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear, 75 In holiness and righteousness before him, all the days of our life. 76 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; 77 To give knowledge of salvation unto his people by the remission of their sins, 78 Through the tender mercy of our God; whereby the dayspring from on high hath visited us, 79 To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace. 80 And the child grew, and waxed strong in spirit, and was in the deserts till the day of his showing unto Israel.

We have here the song wherewith Zacharias praised God when his mouth was opened; in it he is said to prophesy (v. 67), and so he did in the strictest sense of prophesying; for he foretold things to come concerning the kingdom of the Messiah, to which all the prophets bear witness. Observe,

I. How he was qualified for this: He was filled with the Holy Ghost, was endued with more than ordinary measures and degrees of it, for this purpose; he was divinely inspired. God not only forgave him his unbelief and distrust (which was signified by discharging him from the punishment of it), but, as a specimen of the abounding of grace towards believers, he filled him with the Holy Ghost, and put this honour upon him, to employ him for his honour.

II. What the matter of his song was. Here is nothing said of the private concerns of his own family, the rolling away of the reproach from it and putting of a reputation upon it, by the birth of this child, though, no doubt, he found a time to give thanks to God for this, with his family; but in this song he is wholly taken up with the kingdom of the Messiah, and the public blessings to be introduced by it. He could have little pleasure in this fruitfulness of his vine, and the hopefulness of his olive-plant, if herein he had not foreseen the good of Jerusalem, peace upon Israel, and blessings on both out of Zion, Ps. cxxviii. 3, 5, 6. The Old-Testament prophesies are often expressed in praises and new songs, so is the beginning of New-Testament prophecy: Blessed be the Lord God of Israel. The God of the whole earth shall he be called; yet Zacharias, speaking of the work of redemption, called him the Lord God of Israel, because to Israel the prophecies, promises, and types, of the redemption had hitherto been given, and to them the first proffers and proposals of it were now to be made. Israel, as a chosen people, was a type of the elect of God out of all nations, whom God had a particular eye to, in sending the Saviour; and therefore he is therein called the Lord God of Israel.

Now Zacharias here blesses God,

1. For the work of salvation that was to be wrought out by the Messiah himself, v. 68-75. This it is that fills him, when he is filled with the Holy Ghost, and it is that which all who have the Spirit of Christ are full of.

(1.) In sending the Messiah, God has made a gracious visit to his people, whom for many ages he had seemed to neglect, and to be estranged from; he hath visited them as a friend, to take cognizance of their case. God is said to have visited his people in bondage when he delivered them (Exod. iii. 16; iv. 31), to have visited his people in famine when he gave them bread, Ruth i. 6. He had often sent to them by his prophets, and had still kept up a correspondence with them; but now he himself made them a visit.

(2.) He has wrought out redemption for them: He has redeemed his people. This was the errand on which Christ came into the world, to redeem those that were sold for sin, and sold under sin; even God's own people, his Israel, his son, his first-born, his free-born, need to be redeemed, and are undone if they be not. Christ redeems them by price out of the hands of God's justice, and redeems them by power out of the hands of Satan's tyranny, as Israel out of Egypt.

(3.) He has fulfilled the covenant of royalty made with the most famous Old-Testament prince, that is, David. Glorious things had been said of his family, that on him, as a mighty one, help should be laid, that his horn should be exalted, and his seed perpetuated, Ps. lxxxix. 19, 20, 24, 29. But that family had been long in a manner cast off and abhorred, Ps. lxxxix. 38. Now here it is glorified in, that, according to the promise, the horn of David should again be made to bud; for, Ps. cxxxii. 17, he hath raised up a horn of salvation for us in the house of his servant David (v. 69), there, where it was promised and expected to arise. David is called God's servant, not only as a good man, but as a king that ruled for God; and he was an instrument of the salvation of Israel, by being employed in the government of Israel; so Christ is the author of eternal redemption to those only that obey him. There is in Christ, and in him only, salvation for us, and it is a horn of salvation; for, [1.] It is an honourable salvation. It is raised up above all other salvations, none of which are to be compared with it: in it the glory both of the Redeemer and of the redeemed are advanced, and their horn exalted with honour. [2.] It is a plentiful salvation. It is a cornucopia—a horn of plenty, a salvation in which we are blessed with spiritual blessings, in heavenly things, abundantly. [3.] It is a powerful salvation: the strength of the beast is in his horn. He has raised up such a salvation as shall pull down our spiritual enemies, and protect us from them. In the chariots of this salvation the Redeemer shall go forth, and go on, conquering and to conquer.

(4.) He has fulfilled all the precious promises made to the church by the most famous Old-Testament prophets (v. 70): As he spoke by the mouth of his holy prophets. His doctrine of salvation by the Messiah is confirmed by an appeal to the prophets, and the greatness and importance of that salvation thereby evidenced and magnified; it is the same that they spoke of, which therefore ought to be expected and welcomed; it is what they enquired and searched diligently after (1 Pet. i. 10, 11), which therefore ought not to be slighted or thought meanly of. God is now doing that which he has long ago spoken of; and therefore be silent, O all flesh, before him, and attend to him. See, [1.] How sacred the prophecies of this salvation were. The prophets who delivered them were holy prophets, who durst not deceive and who aimed at promoting holiness among men; and it was the holy God himself that spoke by them. [2.] How ancient they were: ever since the world began. God having promised, when the world began, that the Seed of the woman should break the serpent's head, that promise was echoed to when Adam called his wife's name Eve-Life, for the sake of that Seed of hers; when Eve called her first son Cain, saying, I have gotten a man from the Lord, and another son, Seth, settled; when Noah was called rest, and foretold that God should dwell in the tents of Shem. And it was not long after the new world began in Noah that the promise was made to Abraham that in his Seed the nations of the earth should be blessed. [3.] What a wonderful harmony and concert we perceive among them. God spoke the same thing by them all, and therefore it is said to be dia stomatos, not by the mouths, but by the mouth, of the prophets, for they all speak of Christ as it were with one mouth.

Now what is this salvation which was prophesied of?

First, It is a rescue from the malice of our enemies; it is soterian ex echthron hemon—a salvation out of our enemies, from among them, and out of the power of them that hate us (v. 71); it is a salvation from sin, and the dominion of Satan over us, both by corruptions within and temptations without. The carnal Jews expected to be delivered from under the Roman yoke, but intimation was betimes given that it should be a redemption of another nature. He shall save his people from their sins, that they may not have dominion over them, Matt. i. 21.

Secondly, It is a restoration to the favour of God; it is to perform the mercy promised to our forefathers, v. 72. The Redeemer shall not only break the head of the serpent that was the author of our ruin, but he shall re-instate us in the mercy of God and re-establish us in his covenant; he shall bring us as it were into a paradise again, which was signified by the promises made to the patriarchs, and the holy covenant made with them, the oath which he sware to our father Abraham, v. 73. Observe, 1. That which was promised to the fathers, and is performed to us, is mercy, pure mercy; nothing in it is owing to our merit (we deserve wrath and the curse), but all to the mercy of God, which designed us grace and life: ex mero motu—of his own good pleasure, he loved us because he would love us. 2. God herein had an eye to his covenant, his holy covenant, that covenant with Abraham: I will be a God to thee and thy seed. This his seed had really forfeited by their transgressions; this he seemed to have forgotten in the calamities brought upon them; but he will now remember it, will make it appear that he remembers it, for upon that are grounded all his returns of mercy: Lev. xxvi. 42, Then will I remember my covenant.

Thirdly, It is a qualification for, and an encouragement to, the service of God. Thus was the oath he sware to our Father Abraham, That he would give us power and grace to serve him, in an acceptable manner to him and a comfortable manner to ourselves, v. 74, 75. Here seems to be an allusion to the deliverance of Israel out of Egypt, which, God tells Moses, was in pursuance of the covenant he made with Abraham (Exod. iii. 6-8), and that this was the design of his bringing them out of Egypt, that they might serve God upon this mountain, Exod. iii. 12. Note, The great design of gospel grace is not to discharge us from, but to engage us to, and encourage us in, the service of God. Under this notion Christianity was always to be looked upon, as intended to make us truly religious, to admit us into the service of God, to bind us to it, and to quicken us in it. We are therefore delivered from the iron yoke of sin, that our necks may be put under the sweet and easy yoke of the Lord Jesus. The very bonds which he has loosed do bind us faster unto him, Ps. cxvi. 16. We are hereby enabled, 1. To serve God without fear—aphobos. We are therefore put into a state of holy safety that we might serve God with a holy security and serenity of mind, as those that are quiet from the fears of evil. God must be served with a filial fear, a reverent obedient fear, an awakening quickening fear, but not with a slavish fear, like that of the slothful servant, who represented him to himself as a hard master, and unreasonable; not with that fear that has torment and amazement in it; not with the fear of a legal spirit; a spirit of bondage, but with the boldness of an evangelical spirit, a spirit of adoption. 2. To serve him in holiness and righteousness, which includes the whole duty of man towards God and our neighbour. It is both the intention and the direct tendency of the gospel to renew upon us that image of God in which man was at first made, which consisted in righteousness and true holiness, Ps. l. 14. 3. To serve him, before him, in the duties of his immediate worship, wherein we present ourselves before the Lord, to serve him as those that have an eye always upon him, and see his eye always upon us, upon our inward man, that is serving him before him. 4. To serve him all the days of our life. The design of the gospel is to engage us in constancy and perseverance in the service of God, by showing us how much depends upon our not drawing back, and by showing us how Christ loved us to the end, and thereby engaged us to love him to the end.

2. He blessed God for the work of preparation for this salvation, which was to be done by John Baptist (v. 76): Thou child, though now but a child of eight days' old, shalt be called the prophet of the Highest. Jesus Christ is the Highest, for he is God over all, blessed for evermore (Rom. ix. 5), equal with the Father. John Baptist was his prophet, as Aaron was Moses's prophet (Exod. vii. 1); what he said was as his mouth, what he did was as his harbinger. Prophecy had now long ceased, but in John it revived, as it had done in Samuel, who was born of an aged mother, as John was, after a long cessation. John's business was,

(1.) To prepare people for the salvation, by preaching repentance and reformation as great gospel duties: Thou shalt go before the face of the Lord, and but a little before him, to prepare his ways, to call people to make room for him, and get ready for his entertainment. Let every thing that may obstruct his progress, or embarrass it, or hinder people from coming to him, be taken away: see Isa. xl. 3, 4. Let valleys be filled, and hills be brought low.

(2.) To give people a general idea of the salvation, that they might know, not only what to do, but what to expect; for the doctrine he preached was that the kingdom of heaven is at hand. There are two things in which you must know that this salvation consists:—

[1.] The forgiveness of what we have done amiss. It is salvation by the remission of sins, those sins which stand in the way of the salvation, and by which we are all become liable to ruin and condemnation, v. 77. John Baptist gave people to understand that, though their case was sad, by reason of sin, it was not desperate, for pardon might be obtained through the tender mercy of our God (the bowels of mercy, so the word is): there was nothing in us but a piteous case to recommend us to the divine compassion.

[2.] Direction to do better for the time to come. The gospel salvation not only encourages us to hope that the works of darkness shall be forgiven us, but sets up a clear and true light, by which we may order our steps aright. In it the day-spring hath visited us from on high (v. 78); and this also is owing to the tender mercy of our God. Christ is anatole—the morning Light, the rising Sun, Mal. iv. 2. The gospel brings light with it (John iii. 19), leaves us not to wander in the darkness of Pagan ignorance, or in the moonlight of the Old-Testament types or figures, but in it the day dawns; in John Baptist it began to break, but increased apace, and shone more and more to the perfect day. We have as much reason to welcome the gospel day who enjoy it as those have to welcome the morning who had long waited for it. First, The gospel is discovering; it shows us that which before we were utterly in the dark about (v. 79); it is to give light to them that sit in darkness, the light of the knowledge of the glory of God in the face of Jesus Christ; the day-spring visited this dark world to lighten the Gentiles, Acts xxvi. 18. Secondly, It is reviving; it brings light to them that sit in the shadow of death, as condemned prisoners in the dungeon, to bring them the tidings of a pardon, at least of a reprieve and opportunity of procuring a pardon; it proclaims the opening of the prison (Isa. lxi. 1), brings the light of life. How pleasant is that light! Thirdly, It is directing; it is to guide our feet in the way of peace, into that way which will bring us to peace at last. It is not only a light to our eyes, but a light to our feet (Ps. cxix. 105); it guides us into the way of making our peace with God, of keeping up a comfortable communion; that way of peace which as sinners we have wandered from and have not known (Rom. iii. 17), nor could ever have known of ourselves.

In the last verse, we have short account of the younger years of John Baptist. Though he was the son of a priest, he did not, like Samuel, go up, when he was a child, to minister before the Lord; for he was to prepare the way for a better priesthood. But we are here told,

1. Of his eminence as to the inward man: The child grew in the capacities of his mind, much more than other children; so that he waxed strong in the spirit; had a strong judgment and strong resolution. Reason and conscience (both which are the candle of the Lord) were so strong in him that he had the inferior faculties of appetite and passion in complete subjection betimes. By this it appeared that he was betimes filled with the Holy Ghost; for those that are strong in the Lord are strong in spirit.

2. Of his obscurity as to the outward man: He was in the deserts; not that he lived a hermit; cut off from the society of men. No, we have reason to think that he went up to Jerusalem at the feasts, and frequented the synagogues on the sabbath day, but his constant residence was in some of those scattered houses that were in the wilderness of Zuph or Maon, which we read of in the story of David. There he spent most of his time, in contemplation and devotion, and had not his education in the schools, or at the feet of the rabbin. Note, Many a one is qualified for great usefulness, who yet is buried alive; and many are so long buried who are designed, and are thereby in the fitting, for so much greater usefulness at last; as John Baptist, who was in the desert only till the day of his showing to Israel, when he was in the thirtieth year of his age. Note, There is a time fixed for the showing of those favours to Israel which are reserved; the vision of them is for an appointed time, and at the end it shall speak, and shall not lie.

CHAP. 1.

Verse. 1. Many have taken in [illegible: 1 word].] OR, have attempted, but not effected. Hence some [non-Latin text not transcribed]. have concluded, that Luke wrote [illegible: 1 word] of the four Evangelists. Howbeit the common opinion is (and the most ancient copies say as much) that Matthew wrote his Gospel eight yeers [illegible: 1 word] Christ, Marke ten, Luke fifteen, and John forty two.

Verse 2. Which from the beginning were eye-witnesses] Therefore it may seem his Gospel was not dictated to him by Paul (who was no eye-witnesse) as some Ancients have affirmed. But if we can beleeve Tacitus or [illegible: 1 word] in things that fell out long before they were born, because we are confident of their diligence in enquiring: how much more should we beleeve Saint Luke upon such doubted assurance, &c?

Verse 3. Having had perfect understanding] Or, Following [non-Latin text not transcribed], them close at heels, (and as we say) hot-foot. From the very first] Or, from above, as inspired from heaven. [non-Latin text not transcribed]. To write [illegible: 2 words] in order] Distinctly, and yet [illegible: 1 word], A [non-Latin text not transcribed]. singular praise in an Historian, for the which, Ambrose much [illegible: 2 words] our [illegible: 1 word] above [illegible: 1 word] the other.

Verse 4. Wherein thou hast been instructed] Which thou hast [non-Latin text not transcribed]. received by hear-say, or by word of mouth: and wherein thou hast been catechised, receiving the mysteries of the faith by the ministry of the voyce. And surely when we see men caring and [illegible: 1 word] how to finde out this certainty here spoken of, and not to [illegible: 1 word] led by conjecturall suppositions, but be fully perswaded as St. Luke was, and would have his Theophilus to be, then there will be some hopes that the Lords parts will increase.

Verse 5. In the dayes of Herod] Herod a stranger, upon the death of Antigonus, last of the Maccabeans, by Augustus his favour, was made King of Judaea, and reigned 34. yeers. After [illegible: 1 word] and his sonnes death, Judaea was again reduced into a Roman Province; and the government thereof committed unto Pontius Pilate, then to Petronius, after him to Foelix, Festus, Albinus and Florus, whose cruelty provoked the Jewes to rebellion and warre, to their utter overthrow. Of the course of Abia] According to their weekly waitings at the Altar: 1 Chron. 24. God would not have his Ministers overwrought, though he require them to labour according to their strength, even unto lassitude. But how thanklesse is their labour, that do wilfully over-spend themselves!

Verse 6. In all the Commandements and Ordinances] That is, in all the duties of both the Morall and Ceremoniall Law. Blamelesse] Sine [illegible: 1 word], saith the Vulgar, without complaint. [non-Latin text not transcribed]. They neither complained of others, nor were complained of byCamp. Elisab. fol. 495. others. As it is reported of Burleigh, Lord Treasurer in Queen Elizabeths reign, that he never sued any man, nor did any man ever sue him: and was therefore in the number of those few, that both lived and died with glory.

Verse 7. And they had no child] Which was then held an heavie judgement, as that which rendred them suspected of impiety: sith Godlinesse had the promise of increase both within doores and without.

Verse 8. In the order of his course] He took but his turn, and served but his time. God never purposed to burthen any of his creatures with devotion.

Verse 9. To burn incense] In the incense of prayer, how many sweet spices are burned together, by the fire of Faith, as humility, love, &c?

Verse 10. Praying without, at the time of incense] Cant. 3. 6. the Church is said to ascend out of the wildernesse of this world with pillars of smoak, elationibus fumi, that is with affections, thoughts, desires toward heaven. And although she be black as smoak, in regard of infirmities, yet hath she a principle to [illegible: 1 word] her upwards.

Verse 11. Standing on the right side of the Altar] As SatanZach. 3. 1. stood at the right hand of Jehoshuah to molest him: So stand the Angels at our right hand, in the publick Assemblies especially to withstand him. And to signifie this, the curtains of the Tabernacle were wrought full of Cherubins within and without.

Verse 12. He was troubled] But without cause: he should have been comforted rather; for his sins were covered. How will wicked men stand before Christ?

Verse 13. For thy prayer is heard] Both for a Son, and for a Saviour.

Verse 14. Thou shalt have joy] This is not every fathers happinesse. Many fathers are forced through greif for their untoward children to wish to die, as Elias did when he sat under the juniper: and as Moses did when wearied out by the people, Numb. 11. 15.

Verse 15. Great in the sight of the Lord] Significatur singularis [illegible: 1 word] praestantia, ut Gen. 10. 9. He shalbe singularly qualified.

Verse 16. Shall he turn to the Lord] An high honour to have any hand in the conversion of souls. They that wise others shall shine in heaven, Dan. 12. 2.

Verse 17. In the spirit and power of Elias] There is a great agreement between the times of Elias and John Baptist. Herod answereth to Ahab, Herodias to Jezabel, &c. The disobedient to the wisdom of the just] i. e. By his preaching he shall turn the hearts of the Gentiles to the Jewes, and by his [non-Latin text not transcribed]. Antiq. lib. 18. c. 7. Baptisme tye them up, as it were, togerher. He made them (according to the phrase that Josephus useth of him) to convent or knit together in Baptisme.

Verse 18. For I am an old man] Thus Reason will be encroaching upon the bounds of Faith, till she be taken captive by infidelity. Drive therefore Hagar out of doors.

Verse 19. That stand in the presence of God] Ut apparitor, ab apparendo, ready prest to any service.

Verse 20. And behold thou shalt to dumb] His tongue that so lately moved through unbelief is now tyed up. God will not passe by the well-meant weaknesses of his own, without a sensible check. He was also deaf as well as dumb: hence they made signs to him, vers. 62.

Verse 21. The people waited for Zacharias] They would not away without the blessing, prescribed to the Preists, Numb. 6. In the Councell of Agathon it was decreed, that people should not presume to go out of the Temples, before the Ministers had blessed [illegible: 1 word]. [illegible: 1 word]. the Congregation.

Verse 22. He could not speak unto them] Hereupon a Divine thus descants: Tacuit pater vocis, & cessit in miraculum: Vox [illegible: 2 words], cedit in contradictionem. Nunquid aeque obmutescit [illegible: 1 word] & filius? Johannes & Zacharias? Nunquid & praeco [illegible: 1 word] ost? Let us lean to the Papists (saith another) Ministrorum muta officia, populi caeca obsequia, their Ministers, dumb Offices; their peoples, blind obedience.

Verse 23. Assoon as the dayes, &c.] Zachary, though he ceased to speak, yet he ceased not to minister. Though he were dumb, yet he was not lame, but could do sacrifices, and did it. We may not straight take occasions of with-drawing our selves from the publick services.

Verse 24. And hid her selfe] Obscurum qua id fecerit ex causa. Its hard to say wherefore she did this, saith a learned Interpreter: but, likely, out of modesty; and that she may make no shew, till she were sure; as also that the miracle might appear the greater.

Verse 25. Thus hath the Lord] She saw that all her prayers, that she had haply forgot, were not lost, but laid up with God, who now sends in the blessing, that she had despaired of. The Lord oft doth things for his people that they look not for, Isaith 64. and stayes so long, that when he comes, he finds not Faith, Luke 18. 8.

Verse 26. Unto a City of Galilee] God and his Angels can find out his hidden ones, Psal. 83. 3. in what corner of the country soever.

Verse 27. Espoused to a man] 1 The better to free her from suspition of fornication. 2 That she might have one to provide for her, when she was with Child. 3 That the mystery ofSensim sine sensu. God manifested in the flesh might come to light by little and little.

Verse 28. Haile thou that art highly favoured] A salutation, [non-Latin text not transcribed]. and not a prayer as Papists pervert and abuse it. And when the Ave-Mary-Bell rings, which is at Sun-rising, Noon, and Sunsetting, all men in what place soever, house, field, street, or market do presently kneel down, and send up their united devotions Sands his Survey. to heaven by an Ave-Maria. Also, where one fasteth on Friday, which they count our Lords day, many fast on Saturday, which they count our Ladies day.

Verse 29. She was troubled at his saying] Affect not the vain praises of men, saith one. The blessed Virgin was troubled, when truly praised of an Angel. They shall be praised of Angels in heaven, who have eschewed the praises of men on earth. What manner of salutation] Cujus esset (saith one Interpreter) voluit enim probare spiritum. Qualis & quanta, saith another: Id est, quam honorifica & magnifica, ac proinde supra sortem suam pofita. What an honourable salutation it was, and more then she could acknowledge.

Verse 30. Feare not Mary] We are not fit to hear, till quit of carnall affections and passions. The eare which tastes words, as the mouth doth meat, when filled with choller or other ill humours, can relish no comfort.

Verse 31. Shalt call his name Jesus] See the Note on Matt. 1. 21. If it were such a mercy to Israel that God raised up of their Sonnes for Prophets, and of their young men for Nazarites, Amos 2. 11. What was it to Mary and in her to all mankind, that she should be mother to the Arch-prophet, to that famous Nazarite?

Verse 32. Sonne of the highest] Answerable to the Hebrew Elion, whence [non-Latin text not transcribed] for the sunne, cujus antiquissima veneratio, saith Beza, whom the ancients deifie.

Verse 33. And of his Kingdom there shall be no end] St. Paul saith indeed that he shall at the end of the world deliver up the Kingdome to God the Father: not that his Kingdom shall then cease, but that form of administration only, that he now useth in the collecting and conserving of his Church.

Verse 34. How shall this be?] This is a speech not of unbeleif, but of wonderment, as desiring also to be better informed.

Verse 35. The power of the highest shall over-shadow thee] As once he did the confused Chaos in the Creation: This very, expression was a great confirmation to the Virgins faith, and may well serve for a caution to us not to be over-curious in searching into this secret.

Verse 36. Who was called barren] It is observed that the barren women (so called in both Testaments) had the best Children, as Sarah, Rebecca, Rachel, Elizabeth, &c. because long held off, and much humbled. Some also have observed that theD. Hall's Contemplat. on the New Test. New Testament affords more store of good women then the Old.

Verse 37. For with God, &c.] We never doubt of Gods will, but we do in some measure doubt of his power. See them both running paralell, Job 42. 2.

Verse 38. Behold the handmaid of the Lord] Not Mall Gods Staffords Female Glory. maid, as a black-mouthed Blatero hath blasphemed in print, that the Puritans rudely call her.

Verse 39. Into the hill-country] Of Juda, southward of Jerusalem, into the City of Hebron, Josh. 21. 9.

Verse 40. Saluted Elizabeth] To whom she could not rest till she had imparted the good newes, and both given and received some spirituall gift for mutuall confirmation and comfort, Rom. 1. 11, 12 Greif growes greater by concealing, joy by expression. Only the meeting of Saints in heaven can parallell the meeting of these two couzens.

Verse 41. The babe leapt in her womb] Such comfort there is in the presence of Christ (though but in the womb) as it made John to spring. What then shall it be in heaven, think we?

Verse 42. Blessed art thou among women] So is Jael the wife of Heber said to be, Judg. 5. 24. who yet perhaps was hardly so good a woman as Deborah, that called her so. But it was no small confirmation to the blessed Virgin, to hear the same words from Elizabeth, that she heard before from the Angell. And blessed is the fruit, &c.] Or, because blessed is the fruit of thy womb, therefore blessed art thou, &c.

Verse 43. That the mother of my Lord, &c.] That the Lord himself should come amongst us, as he did in the flesh, and doth still by his Spirit, Oh what a mercy!

Verse 44 Leaped in my womb] More like a suckling at the [non-Latin text not transcribed] [illegible: 3 words], 1 Pet. 2. 2. the breast (as the word signifieth) then an Embryo in the womb. The Spirit then worketh, even in unborn babes that are elect, some kind of saving knowledge of Christ, answerable to faith in those that are grown up.

Verse 45. Blessed [illegible: 1 word] she, &.] Mary beleeved: so did not [illegible: 1 word], though a man, a Priest, aged, learned, eminent, and the message to him of more appearing possibility. This, Elizabeth here seems to have an eye to. Beleeved that there shall be, &c.] The same may be said of every beleiver. It is true also in cases ordinary: A perswasion that God will help and keep us will indeed help and keep us, Marke 9. 23.

Verse 46. And Mary said] See the benefit of good [illegible: 1 word], and how one Christian kindleth another. As Iron sharpneth iron, so [illegible: 1 word] the face of a man his freind.Prov. 27. Doth magnifie the Lord] Makes roome for him, enlargeth her [non-Latin text not transcribed]. thoughts of him, throwes wide open the everlasting doors, that the King of glory may come in, in State. My spirit rejoyceth] Tripudiat, danceth a galliard (which [non-Latin text not transcribed]. seemeth to come from the Greek word here used) danceth [non-Latin text not transcribed]. Super Deo. Levaltoes in God, or for God my Saviour, as the matter and ground of my joy.

Verse 48. The low estate] Vilitatem, the [illegible: 1 word] and abject [illegible: 1 word].See [illegible: 2 words]. in loc. Cóntra Mariae [illegible: 1 word], quae [illegible: 1 word] Papicolae. Here's no mention of merit. All generations shall call me blessed] How much more should we with one mind and one mouth blesse. God the Father of our Lord Jesus Christ? This is an honour that he much standeth upon, Rom. 15. 6.

Verse 49. He that is mighty] [illegible: 1 word] The mighty strong [non-Latin text not transcribed] God. Hath done great things for me] No small things can fall from so great a hand. He gives life himself. And Holy is his [illegible: 1 word]] God that is holy is to be sanctified in holinesse, Isaiah 5. 16. when men see their children especially (as here) the work of Gods hands, Isaiah 29. 23.

Verse 50. From generation to generation] Personall goodnesse is profitable to posterity.

Verse 51. He hath shewed strength, &c.] It appears by the whole frame of this holy song, that the blessed Virgin was well versed iu the Scripture, which she here makes so much use of in sundry passages. She was eruditionis pietatis & modestiae [illegible: 1 word], as one speaketh of the Lady Jane Gray. He hath scattered the proud] He by his strong Arme hath [non-Latin text not transcribed]. so splitted them, that they shiver into peeces: or hath made them as darts, which being among the enemies, are lost: or hath hurled them hither and thither, as the wind doth the dust of the mountains.

Verse 52. He hath [illegible: 1 word] downe the mighty] As he did [illegible: 1 word] the proud Turk, and set up Tamberlaine a Stythian shepheard; who said that he was sent from heaven to punish Bajazets rashnesse;Turk. Hist. and to teach him that the proud are hated of God, whose promise is to pluck down the mighty, and raise up the lowly.

Verse 53. He hath filled the hungry] See [illegible: 1 word] Note on Matth. 5. 6.

Verse 54. He [illegible: 3 words] servant] He hath put under his [non-Latin text not transcribed] hand, and raised him prostrate, taken him up at his feet. This he will not do for an evill doer: he taketh not the ungodly by the hand, Job 8. 20.

Verse 55. As he spake to our fathers] Who lived upon reversions, and dyed upon the promises, accounting them good free-hold. God keeps promise with nights and dayes, [illegible: 1 word] 33. 20. 25. How much more will he, with Abraham, and his seed for ever?

Verse 56. And [illegible: 1 word] to her own house] An honest heart is where its calling is. Such a one, when [illegible: 1 word] is abroad, is like a fish in the aire; whereinto if it leap for recreation or necessity, yet it soon returns to its own element.

Verse 57. And she brought forth a sonne] The voice of the Lord maketh the Hindes to calve, Psal. 29. 9. though of all other bruit creatures they bring forth with great trouble, bowing themselves, bruising their [illegible: 1 word], and casting out their sorrows, Job 39. 4. 6. How much [illegible: 1 word] will [illegible: 1 word] help his dear handmaids?

Verse 58. The Lord [illegible: 2 words] great [illegible: 1 word] ] And the greater, [illegible: 1 word] in her old age. Births, with those that are ancienter, are with greater danger: so is the new birth in old sinners.

Verse 59. To Circumcise the child] Infants are no innocents, they are conceived in sin, and the first sheet or blanket wherewith they are covered is woven of sin, shame, bloud and filth, Ezek. 16. 4. 6. They were Circumcised, to signifie that we had bettet be stayed, and have our skin quite stript off, then to haue it as a skinbottle hanging in the smoak of filthy desires, and blown full of [illegible: 1 word] motions with the breath of Satan.

Verse 60. He shall be called John] Bucer here observeth that he that was high Preist when Salomon built the Temple, was calledBucer. in [illegible: 1 word]. John: and that there was herein a sweet suitablenesse. [illegible: 1 word] vero connenit, saith he, ut quo nomine sacerdos Salomonis typici, hoc & veri vocaretur: that the Type and Truth might accord in the very name.

Verse 61. There is none of thy kindred] There is an inbred desire in us all of immortality: we would eternize our names, and do therefore call our children, cities, lands, &c. after them, Psal. 49. 11. But they do best that get assurance that their names are written in heaven. They that depart from God shall be written in the earth, Jeremiah 17. 13. as Cains son, Lord Enoch of Enoch, Genesis 4. And those men of renown, Genesis 11. 4 were.

Verse 62. And they made signes to his father] Who therefore seems to have been deaf (as well as dumb) because he had not hearkned to the Angels speech, but gain-saied it.

Verse 63. And he asked for a writing-table] Tabellam sc. [illegible: 1 word], in qua olim stylo [illegible: 1 word], saith Sa. He had an excellent faculty of whom Martiall reporteth, Martial. lib. [illegible: 1 word] de Notario. Currant verba licet, manus est veocior illis: Et vix lingua suum, dextra peregit opus.

Verse 64. And he spake and praised God] And had he had as many tongues as he had hairs upon his head, he could never have sufficiently praised God for his son, but especially for his Saviour. See 1 Timothy 1. 15, 16, 17. Zachary beleeveth and therefore speaks, Psal. 116. 10. the tongue of the dumb sings, Isaiah 35. 6.

Verse 65. And feare came on all] This was either the fear of admiration at the many strange accidents about the birth of the Baptist; or the fear of punishment, seeing so good a man as Zachary [illegible: 1 word]. de [illegible: 2 words]. so long to have suffered for his unbeleef.

Verse 66. And the hand of the Lord] That is, his grace and blessing. He had the honour to be Legis & gratiae fibula, as Chrysologus hath it; the buckle and boundary of the Law and Gospel.

Verse 67. Was filled with the Holy Ghost, and prophecyed] This was a plentifull amends for the late losse of his speech. See here the goodnesse of God to all his; Quibus non solum ablata restituit `sed [illegible: 1 word] concedit (saith Ambrose) Ille dudum [illegible: 1 word] Prophetat. God is better to his then their hopes.

Verse 68. Blessed be the Lord God of Israel] This is [illegible: 1 word] Evangelicissimus, say both Bucer and Pellican. A most Evangelicall Canticle. Redeemed his people] From the wrath of God over them; the guilt and power of sin within them; from Satan and the punishment of sin without them.

Verse 69. An horne of salvation] A Cornu-copia, or a mighty Saviour, qui instar bovis cornupetae inimicos populi Dei prosternat atque dejiciat, that can bestir him much better then that Heegoate,Piscat. Alexander the great, who had a notable horn between his eyes, wherewith he cast down the Ramme to the ground and stamped upon him, &c. Dan. 8. 7. Macedones tunc temporis AEgeades, id est caprini dicti sunt. Occasionem vide Justin. lib. 7. The Macedones were at that time called Goate-sprung.

Verse 70. By the mouth] There were many Prophets, yet had they all but one mouth: so sweet is their harmony.

Verse 71. That we should be saved] Gr. Salvation from our enemies. This properly importeth the privative part of mans happinesse, but includes the positive too.

Verse 72. To performe the mercy] Gods love moves him to promise, his truth binds him to performe. See both these, 2 Sam. 7. 18. 21. For thy words sake, and according to thine owne heart: (that is, ex mero motu) haste thou done all these things.

Verse 73. The oath which he sware] [non-Latin text not transcribed] a hedge, [illegible: 1 word] a man may not break: much lesse will God.

Verse 74. Might serve him] Servati sumus ut serviamus. Christ hath therefore broke the devils yoke from of our necks, that we may take upon us this sweet yoke, and not carry ourselves as sons of Belial.

Verse 75. Before him] The sense of Gods presence makes men conscientiously obedient to both tables of the Law. Cave, [illegible: 1 word] Cato, was a watch-word among the Romanes. Noli [illegible: 1 word], Deus videt, [illegible: 1 word] astant, &c. Take heed what thou doest, God beholds thee, Angels observe thee, &c.

Verse 76. And thou child] scil. qui nunc tantillus es, in virum magnum evades: Though little, thou shalt prove great. Thou shalt goe before the face of the Lord] Any relation to whom ennobleth, and advanceth all worth.

Verse 77. To give knowledge] Not by infusion, Dan. 1. 17. but by instruction. See the dignity and duty of Ministers.

Verse 78. Whereby the day-spring] Or as Beza rendreth it, [non-Latin text not transcribed]. The Branch from on high, not from beneath, as other plants or branches. So the anchor of hope entreth not into the deep, but into that within the vaile, Heb. 6. 19.

Verse 79. That sit in darknesse] This imports 1. continuance, 2. content. To guide our feet] The superstitious Pagans thought that their Arnob. advers. Gent. lib. 4. goddesse Vibilia kept them in their right way when they travelled: But we have a better guide to God.

Verse [illegible: 1 word]. And the child grew] Though his meat was but course, and not so nourishing. The blessing of God is the staffe of bread: bread would no more nourish without it then a piece of earth.

Forasmuch as many. It has been doubted who are referred to here by the word many. It seems clear that it could not be the other evangelists, for the gospel by John was not yet written, and the word many denotes clearly more than two. Besides, it is said that they undertook to record what the eye-witnesses had delivered to them, so that the writers did not pretend to be eye-witnesses themselves. It is clear, therefore, that other writings are meant than the gospels which we now have, but what they were is a matter of conjecture. What are now known as spurious gospels were written long after Luke wrote his. It is probable that Luke refers to fragments of history, or to narratives of detached sayings, acts, or parables of our Lord, which had been made and circulated among the disciples and others. His doctrines were original, bold, pure, and authoritative. His miracles had been extraordinary, clear, and awful. His life and death had been peculiar; and it is not improbable--indeed it is highly probable--that such broken accounts and narratives of detached facts would be preserved. That this is what Luke means appears farther from Lk 1:3 where he professes to give a regular, full, and systematic account from the very beginning--

"having had perfect understanding of all things from the very first."

The records of the others --the "many"--were broken and incomplete. His were to be regular and full.

Taken in hand. Undertaken, attempted.

To set forth in order. To compose a narrative. It does not refer to the order or arrangement, but means simply to give a narrative. The word rendered here in order is different from that in the third verse, which has reference to order, or to a full and fair arrangement of the principal facts, &c., in the history of our Lord.

A declaration. A narrative -- an account of.

Which are most surely believed among us. Among Christians -- among all the Christians then living. Here we may remark -- 1st. That Christians of that day had the best of all opportunities for knowing whether those things were true. Many had seen them, and all others had had the account from those who had witnessed them.

2nd. That infidels now cannot possibly be as good judges in the matter as those who lived at the time, and who were thus competent to determine whether these things were true or false.

3rd. That all Christians do most surely believe the truth of the gospel. It is their life, their hope, their all. Nor can they doubt that their Saviour lived, bled, died, rose, and still lives; that he was their atoning sacrifice, and that he is God over all, blessed for ever.

It seemed good. I thought it best; or, I have also determined. It seemed to be called for that there should be a full, authentic, and accurate account of these matters.

Having had perfect understanding, &c. The literal translation of the original here would be,

"having exactly traced everything from the first;"

or,

"having, by diligent and careful investigation, followed up everything to the source, to obtain an accurate account of the matter."

This much better expresses the idea. Luke did not profess to have seen these things, and this expression is designed to show how he acquired his information. It was by tracing up every account till he became satisfied of its truth. Here observe, 1st. That in religion God does not set aside our natural faculties. He calls us to look at evidence; to examine accounts; to make up our own minds. Nor will any man be convinced of the truth of religion who does not make investigation and set himself seriously to the task.

2nd. We see the nature of Luke's inspiration. It was consistent with his using his natural faculties or his own powers of mind in investigating the truth. God, by his Holy Spirit, presided over his faculties, directed them, and kept him from error.

In order. (c) This word does not indicate that the exact order of time would be observed, for that is not the way in which he writes; but it means distinctly, particularly, in opposition to the confused and broken accounts to which he had referred before.

Most excellent Theophilus. (d) The word Theophilus means a friend of God, or a pious man; and it has been supposed by some that Luke did not refer to any particular individual, but to any man that loved God; but there is no reason for this opinion. Significant names were very common, and there is no good reason to doubt that this was some individual known to Luke. The application of the title "most excellent" farther proves it. It would not be given to an unknown man. The title most excellent has by some been supposed to be given to express his character, but it is rather to be considered as denoting rank or office. It occurs only in three other places in the New Testament, and is there given to men in office -- to Felix and Festus, Acts 23:26; 24:3; 26:25. These titles express no quality of the men, but belong to the office; and we may hence learn that it is not improper for Christians, in giving honour to whom honour is due, to address men in office by their customary titles, even if their moral character be altogether unworthy of it. Who Theophilus was is unknown. It is probable that he was some distinguished Roman or Greek who had been converted, who was a friend of Luke, and who had requested an account of these things. It is possible that this preface might have been sent to him as a private letter with the gospel, and Theophilus chose to have them published together.

(c) Acts 11:4 (d) Acts 1:1

Shall be great. (q) Shall be eminent, or distinguished as a preacher.

In the sight of the Lord. Greek, before the Lord. That is, shall be really or truly great. God shall regard him as such.

Shall drink neither wine. The kind of wine commonly used in Judea was a light wine, often not stronger than cider in this country. It was the common drink of all classes of the people. Jn 2:11. The use of wine was forbidden only to the Nazarite, Nu 6:3. It was because John sustained this character that he abstained from the use of wine.

Strong drink. (r) It is not easy to ascertain precisely what is meant by this word, but we are certain that it does not mean strong drink in our sense of the term. Distilled spirits were not then known. The art of distilling was discovered by an Arabian chemist in the ninth or tenth century; but distilled liquors are not used by Arabians. They banished them at once, as if sensible of their pernicious influence; nor are they used in Eastern nations at all. Europe and America have been the places where this poison has been most extensively used, and there it has beggared and ruined millions, and is yearly sweeping thousands unprepared into a wretched eternity. The strong drink among the Jews was probably nothing more than fermented liquors, or a drink obtained from fermented dates, figs, and the juice of the palm, or the lees of wine, mingled with sugar, and having the property of producing intoxication. Many of the Jewish writers say that by the word here translated strong drink was meant nothing more than old wine, which probably had the power of producing intoxication. Isa 5:11.

Shall be filled with the Holy Ghost, (s) &c. Shall be divinely designated or appointed to this office, and qualified for it by all needful communications of the Holy Spirit. To be filled with the Holy Spirit is to be illuminated, sanctified, and guided by his influence. In this place it refers --

1st. To the divine intention that he should be set apart to this work, as God designed that Paul should be an apostle from his mother's womb, Gal 1:15.

2nd. It refers to an actual fitting for the work from the birth by the influence of the Holy Spirit, as was the case with Jeremiah (Jer 1:5), and with the Messiah himself, Ps 22:9,10.

(q) Lk 7:28 (r) Nu 6:3 (s) Jer 1:5

Children of Israel. Jews. Descendants of Israel or Jacob.

Shall he turn. By repentance. He shall call them from their sins, and persuade them to forsake them, and to seek the Lord their God.

Shall go before him. (t) Before the Messiah. The connection here leads us to suppose that the word him refers to the "Lord their God" in the previous verse. If so, then it will follow that the Messiah was the Lord God of Israel-- a character abundantly given him in other parts of the New Testament.

In the spirit and power of Elias.

Mt 11:14

To turn the hearts of the fathers to the children. In the time of John the Jews were divided into a number of different sects. Mt 3:7. They were opposed violently to each other, and pursued their opposition with great animosity. It was impossible but that this opposition should find its way into families, and divide parents and children from each other. John came that he might allay these animosities and produce better feeling. By directing them all to one Master, the Messiah, he would divert their attention from the causes of their difference and bring them to union. He would restore peace to their families, and reconcile those parents and children who had chosen different sects, and who had suffered their attachment to sect to interrupt the harmony of their households. The effect of true religion on a family will always be to produce harmony. It attaches all the family to one great Master, and by attachment to him all minor causes of difference are forgotten.

And the disobedient to the wisdom of the just. The disobedient here are the unbelieving, and hence the impious, the wicked. These he would turn to the wisdom of the just, or to such wisdom as the just or pious manifest-- that is, to true wisdom.

To make ready a people (v), &c. To prepare them for his coming by announcing that the Messiah was about to appear, and by calling them to repentance. God has always required men to be pure in a special manner when he was about to appear among them. Thus the Israelites were required to purify themselves for three days when he was about to come down on Mount Sinai, Ex 19:14,15. And so, when God the Son was about to appear as the Redeemer, he required that men should prepare themselves for his coming. So in view of the future judgment--the second coming of the Son of man--he requires that men should repent, believe, and be pure, 1Pet 4:7, 2Pet 3:11,12.

(t) Mal 4:5,6, Mt 11:14, Mk 9:12,13 (u) Ps 111:10

Whereby shall I know this? (w) The thing was improbable, and he desired evidence that it would take place. The testimony of an angel, and in such a place, should have been proof enough; but men are slow to believe the testimony of heavenly messengers. As a consequence of not believing, he was struck dumb.

(w) Gen 17:17

I am Gabriel. The word Gabriel is made up of two Hebrew words, and signifies man of God. This angel is mentioned as having been deputed to inform Daniel that his prayers were heard. Dan 8:16, 9:21.

That stand in the presence of God. To stand in the presence of one is a phrase denoting honour or favour. To be admitted to the presence of a king, or to be with him, was a token of favour. So to stand before God signifies merely that he was honoured or favoured by God. He was permitted to come near him, and to see much of his glory. Comp. 1Kgs 10:8; 12:6; 17:1; Prov 22:29.

And am sent, &c. The angels are "ministering spirits sent forth to minister for them who shall be heirs of salvation," (y) Heb 1:7,14. They delight to do the will of God, and one way of doing that will is by aiding his children here, by succouring the afflicted, and by defending those who are in danger. There is no more absurdity or impropriety in supposing that angels may render such aid, than there is in supposing that good men may assist one another; and there can be no doubt that it affords high pleasure to the angels of God to be permitted to aid those who are treading the dangerous and trying path which leads to eternity. Holiness is the same as benevolence, and holy beings seek and love opportunities to do good to their fellow-creatures. In the eye of holy beings all God's creatures are parts of one great family, and whenever they can do them good they rejoice in the opportunity, at any sacrifice.

These glad tidings. This good news respecting the birth of a son.

(y) Heb 1:14

Because thou believest not (z) , &c. This was both a sign and a judgment-- a sign that he had come from God, and that the thing would be fulfilled; and a judgment for not giving credit to what he had said. There is no sin in the sight of God more aggravated than unbelief. When GOD speaks, man should believe; nor can he that will not believe escape punishment. God speaks only truth, and we should believe him. God speaks only what is for our good, and it is right that we should suffer if we do not credit what he says.

(z) Eze 3:26

The people waited. That is, beyond the usual time.

Marvelled. Wondered. The priest, it is said, was not accustomed to remain in the temple more than half an hour commonly. Having remained on this occasion a longer time, the people became apprehensive of his safety, and wondered what had happened to him.

Had seen a vision. The word vision means sight, appearance, or spectre, and is commonly applied to spirits, or to beings from another world. When he came out of the temple, it is probable that they suspected that something of this nature had detained him there, and that, on inquiry of him, he signified by a nod that this was the case. He was unable to speak, and they had no way of "perceiving" it but by such a sign. On the word vision, Isa 1:1.

For he beckoned unto them. That is, by beckoning unto them, or by a sign, he informed them of what he had seen.

Hid herself. Did not go forth into public, and concealed her condition. This might have been done that she might spend her time more entirely. in giving praise to God for his mercies, and that she might have the fullest proof of the accomplishment of the promise before she appeared in public or spoke of the mercies of God.

Thus. In this merciful manner.

To take away my reproach (a). Among the Jews, a family of children was counted a signal blessing, an evidence of the favour of God, Ps 113:9, 128:3, Isa 4:1, 44:3,4, Lev 26:9. To be barren, therefore, or to be destitute of children, was considered a reproach or a disgrace, 1Sam 1:6.

(a) Gen 30:23, 1Sam 1:6, Isa 54:1,4

In the sixth month. The sixth month after Elisabeth's conception.

A city of Galilee, named Nazareth.

Mt 2:22,23.

To a virgin (b) espoused, &c. Mt 1:18 Mt 1:19 Is 7:14

House of David. Family of David, or descendants of David.

(b) Mt 1:18

Hail (c) . This word of salutation is equivalent to Peace be with thee, or Joy be with thee; a form of speech implying that she was signally favoured, and expressing joy at meeting her.

Highly favoured (2). By being the mother of the long-expected Messiah--the mother of the Redeemer of mankind. Long had he been predicted; long had the eyes of the nation been turned to him, and long had his coming been an object of intense desire. To be reckoned among his ancestors was accounted sufficient honour for even Abraham and David. But now the happy individual was designated who was to be his mother; and on Mary, a poor virgin of Nazareth, was to come this honour, which would have rendered infinitely illustrious any of the daughters of Adam--the honour of giving birth to the world's Redeemer and the Son of God.

The Lord is with thee (d) . The word is is not in the original, and the passage may be rendered either "the Lord is with thee," or "the Lord be with thee," implying the prayer of the angel that all blessings from God might descend and rest upon her.

Blessed art thou among women. This passage is equivalent to saying "thou art the most happy of women."

(c) Dan 9:23 (2) or graciously accepted, or much graced (d) Jud 6:12

Troubled at his saying. Disturbed or perplexed at what he said. It was so unexpected, so sudden, so extraordinary, and was so high an honour, that she was filled with anxious thoughts, and did not know what to make of it.

Cast in her mind. Thought, or revolved in her mind.

What manner of salutation. What this salutation could mean.

Fear not, Mary. Do not be alarmed at this appearance of an angel. He only comes to announce to you good tidings. Similar language was addressed by an angel to Joseph.

Mt 1:20.

Thou hast found favour with God. Eminent favour or mercy in being selected to be the mother of the Messiah.

And, behold, (e) thou shalt conceive in thy womb.

Isa 7:14.

And shalt call his name Jesus. A Saviour.

Mt 1:21.

All this was announced, also, by an angel to Joseph, after this visitation to Mary.

Mt 1:20,21.

(e) Is 7:14, Mt 1:21

He shall be (f) great. There is undoubted reference in this passage to Isa 9:6,7. By his being great is meant he shall be distinguished or illustrious; great in power, in wisdom, in dominion, on earth and in heaven.

Shall be (g) called. This is the same as to say he shall be the Son, &c. The Hebrews often used this form of speech. Mt 21:13.

The (h) Highest. God, who is infinitely exalted; called the Highest, because he is exalted over all his creatures on earth and in heaven. Mk 5:7.

The throne. The kingdom; or shall appoint him as the lineal successor of David in the kingdom.

His father David. David is called his father because Jesus was lineally descended from him. Mt 1:1. The promise to David was, that there should not fail a man to sit on his throne, or that his throne should be perpetual, and the promise was fulfilled by exalting Jesus to be a Prince and a Saviour, and the perpetual King of his people.

(f) Mt 1:21 (g) He 1:2-8 (h) 2Sam 7:11,12, Isa 9:6,7

Over the house of Jacob. The house of Jacob means the same thing as the family of Jacob, or the descendants of Jacob--that is, the children of Israel. This was the name by which the ancient people of God were known, and it is the same as saying that he would reign over his own church and people for ever. This he does by giving them laws, by defending them, and by guiding them; and this he will do for ever in the kingdom of his glory.

(i) Of his kingdom there shall be no end. He shall reign among his people on earth until the end of time, and be their king for ever in heaven. His is the only kingdom that shall never have an end; He the only King that shall never lay aside his diadem and robes, and that shall never die. He the only King that can defend us from all our enemies, sustain us in death, and reward us in eternity. O how important, then, to have an interest in his kingdom! and how unimportant, compared with his favour, is the favour of all earthly monarchs!

(i) Dan 7:14,27, Mi 4:7

Lk 1:35. No material from Barnes on this particular verse.

The Holy Ghost shall come upon thee. Mt 1:20.

The power of the Highest, &c. This evidently means that the body of Jesus would be created by the direct power of God. It was not by ordinary generation; but, as the Messiah came to redeem sinners--to make atonement for others, and not for himself--it was necessary that his human nature should be pure, and free from the corruption of the fall. God therefore prepared him a body by direct creation that should be pure and holy. See He 10:5.

That holy thing, &c. That holy progeny or child.

Shall be called (k) the Son of God. This is spoken in reference to the human nature of Christ, and this passage proves, beyond controversy, that one reason why Jesus was called the Son of God was because he was begotten in a supernatural manner. He is also called the Son of God on account of his resurrection, Rom 1:4; Acts 13:33, Ps 2:7.

Thy cousin Elisabeth, &c. The case of Elisabeth is mentioned to inspire Mary with confidence, and to assure her that what was now promised would be fulfilled. It was almost as improbable that Elisabeth should have a child at her time of life, as it was that Mary should under the circumstances promised.

And Mary said, Behold the handmaid (m), &c. This was an expression of resignation to the will of God, and of faith in the promise. To be the hand-maid of the Lord is to be submissive and obedient, and is the same as saying, "I fully credit all that is said, and am perfectly ready to obey all the commands of the Lord."

(m) Ps 116:16 (n) "according to thy word" Ps 119:38

And Mary arose. The word arose here is equivalent to setting out, or starting on a journey.

The hill country. The region in the vicinity of Jerusalem, commonly called the hill country of Judea.

City of Juda. What city is meant is not known. Some have supposed it to be Jerusalem, others Hebron; but all is conjecture. It was probably a Levitical city, and the residence of Zacharias when he was not employed in the temple.

Saluted Elisabeth. Expressed great joy and gratification at seeing her, and used the customary tokens of affectionate salutation.

Elisabeth was filled with the Holy Ghost. The meaning of this seems to be that she was filled with joy; with a disposition to praise God; with a prophetic spirit, or a knowledge of the character of the child that should be born of her. All these were produced by the Holy Ghost.

(p) Blessed art thou among women. She here repeated nearly the words of the angel to Mary, esteeming it to be the highest honour among mothers to be the mother of the Messiah. Lk 1:28

(p) Jud 5:24, Lk 1:28

And whence is this to me? An expression of humility. Why is it that the mother of my Lord (q) should come to me, as if to honour me?

Mother of my Lord. The word Lord sometimes denotes divinity, and sometimes superior, master, teacher, or governor. It was given by the Jews to their expected Messiah; but whether they understood it as denoting divinity cannot now be ascertained. It is clear only that Elisabeth used it as denoting great dignity and honour.

(q) Jn 13:13

Blessed is she (3) that believed. That is, Mary, who believed what the angel spoke to her. She was blessed not only in the act of believing, but because the thing promised would certainly be fulfilled.

From these expressions of Elisabeth we may learn--

1st. That the spirit of prophecy had not entirely ceased among the Jews.

2nd. That the Holy Ghost is the source of light, comfort, and joy.

3rd. That everything about the birth of Jesus was remarkable, and that he must have been more than a mere man.

4th. That the prospect of the coming of the Messiah was one of great joy and rejoicing to ancient saints; and,

5th. That it was a high honour to be the mother of him that should redeem mankind. It is from that honour that the Roman Catholics have determined that it is right to worship the Virgin Mary and to offer prayers to her--an act of worship as idolatrous as any that could be offered to a creature. For-- 1st. It is not anywhere commanded in the Bible.

2nd. It is expressly forbidden to worship any being but God, Ex 34:14, 20:4,5, De 6:13,14, Isa 45:20.

3rd. It is idolatry to worship or pray to a creature.

4th. It is absurd to suppose that the Virgin Mary can be in all places at the same time to hear the prayers of thousands at once, or to aid them. There is no idolatry more gross, and of course more wicked, than to worship the creature more than the Creator, Rom 1:25. (3) or, which believed that there shall be

(r) My soul doth magnify the Lord. To magnify means to make great, and then to extol, to praise, to celebrate. It does not mean here strictly to make great, but to increase in our estimation --that is, to praise or extol. See Ps 34:3; 2Sam 7:26.

(r) 1Sam 2:1, Ps 34:2,3

In God my Saviour. God is called Saviour, as he saves people from sin and death. He was Mary's Saviour, as he had redeemed her soul and given her a title to eternal life; and she rejoiced (s) for that, and especially for his mercy in honouring her by her being made the mother of the Messiah.

(s) Ps 35:9, Hab 3:18

He hath regarded the (t) low estate of his handmaid. Literally, he has looked upon the low or humble condition of his handmaid. That is, notwithstanding her humble rank and poverty, he has shown her favour. And this example abundantly teaches what is elsewhere fully taught in the Bible, that God is not a respecter of persons; that he is not influenced, in conferring favours, by wealth, honour, or office, Rom 2:11; 10:11,12. He seeks the humble and the contrite; he imparts his rich blessings to those who feel that they need them, and who will bless him for them, Ps 138:6; Is 57:15.

From henceforth. Hereafter, or in consequence of this.

All generations. All men. All posterity.

(u) Call me blessed. Pronounce me highly favoured or happy in being the mother of the Messiah. It is therefore right to consider her as highly favoured or happy; but this certainly does not warrant us to worship her or to pray to her. Abraham was blessed in being the father of the faithful; Paul in being the apostle to the Gentiles; Peter in first preaching the gospel to them; but who would think of worshipping or praying to Abraham, Paul, or Peter?

(t) Ps 136:23 (u) Mal 3:12, Lk 11:27

He that is (v) mighty. God.

Hath done to me (w) great things. Hath conferred on me great favours and distinguished mercies.

And holy (x) is his name. This is an expression of Mary's feelings, desiring to bestow on God all honour and praise. As the highest honour, she declared that his name was holy--that is, that God was free from sin, injustice, and impurity. The "name" of God is often put for God himself. The proper name of God is Jehovah, a word expressive of his essential being, derived from the word to be, Ex 3:14; 6:3; Ps 83:18. That name is holy; is to be regarded as holy; and to make a common or profane use of it is solemnly forbidden, Ex 20:7.

(v) Gen 17:1 (w) Ps 71:21, 126:2,3, Eph 3:20 (x) Ps 111:9

His (y) mercy. Favour shown to the miserable and the guilty.

Is on them. Is shown or manifested to them.

That fear him. That reverence or honour him. One kind of fear is that which a servant has of a cruel master, or which a man has of a precipice, the plague, or death. This is not the fear which we ought to have toward God. It is the fear which a dutiful child has of a kind and virtuous father -- a fear of injuring his feelings; of dishonouring him by our life; of doing anything which he would disapprove. It is on those who have such fear of God that his mercy descends. This is the fear of the Lord which is the beginning of wisdom, Ps 111:10, Job 28:28.

From generation to generation. From one age to another --that is, it is unceasing; it continues and abounds. But it means also more than this. It means that God's mercy will descend on the children and children's children of those that fear him and keep his commandments, Ex 20:6. In this respect it is an unspeakable privilege to be descended from pious parents; to have been the subject of their prayers, and to have received their blessing. It is also a matter of vast guilt not to copy their example and to walk in their steps. If God is disposed to show mercy to thousands of generations, how heavy will be the condemnation if the children of pious parents do not avail themselves of it and early seek his favour!

(y) Gen 17:17, Ex 20:6, Ps 103:17

(z) Hath showed strength with his arm. The arm is the symbol of strength. The expression in this and the subsequent verses has no particular reference to his mercy to Mary. From a contemplation of his goodness to her, she enlarges her views to a contemplation of his goodness and power in general, and to a celebration of the praises of God for all that he has done to all men. This is the nature of true piety. It does not terminate in thinking of God's mercy toward ourselves. It thinks of others, and praises God that others also are made partakers of his mercy, and that his goodness is manifested to all his works.

He (a) scattereth the proud. He hath often done it in time of battle and war. When the proud Assyrian, Egyptian, or Babylonian had come against the people of God, he had often scattered them and driven away their armies.

In the imagination of their hearts. Those who were lifted up or exalted in their own view. Those who thought themselves to be superior to other men.

(z) Ps 98:1, Is 51.9, 52:10, 63:5 (a) 1Sam 2:9, Dan 4:37

Hath put down the mighty (b). The mighty here denotes princes, kings, or conquerors. See Is 14:12-14.

Their seats. Their thrones, or the places where they sat in pomp and power.

Exalted them. Raised them up, or placed them in the seats of those who had been removed.

Low degree. Low or humble birth and condition in life. This probably has reference to the case of her ancestor David. Mary was celebrating the mercies of God to herself, to her family, and of course to her ancestors. It was natural to allude to that great event in their history when Saul was overcome in battle, and when David was taken from the sheepfold and placed on the throne. The origin of illustrious families is often obscure. Men are often raised by industry, talent, and the favour of God, from very humble stations --from the farm or mechanic's shop-- to places of great trust in the church and state. They who are thus elevated, if imbued with right feelings, will not despise their former employments nor their former companions, nor will they esteem their parents or friends the less because they still remain in the same rank in life. No conduct is more odious and unchristian than to be ashamed of our birth or the humble circumstances of our friends.

(b) Job 5:11, Lk 18:14

He hath (c) filled the hungry with good things. This is a celebration of the general mercy of God. He hath daily fed the poor, the needy, and those who came to him with humble hearts.

The rich he hath sent, &c. While the poor come to him for a supply of their daily wants, the rich come not that their necessities should be supplied, but come with lofty hearts, and insatiable desires that their riches may be increased. When this is the case, God not unfrequently not only withholds what they ask, but he takes their riches away by fire, or flood, or disappointments, and sends them away empty, Prov 23:5. It is better to be poor and go to God for our daily bread, than to be rich and forget our dependence on him, and to seek only a great increase of our property.

(c) 1Sam 2:5

Hath holpen. Hath helped or assisted. The word rendered "holpen" denotes properly, to take hold of one, to help him up when he is in danger of falling, and here means that God had succoured his people when they were feeble, and were in danger of falling or being overthrown.

His servant Israel. His people the Israelites, or those who truly feared him and kept his commandments. See Isa 41:8,9, Hos 11:1.

In remembrance (d) of his mercy. Or that his mercy may be remembered.

(d) Ps 98:3

As he spake (e) to our fathers, &c. That is, he has dealt mercifully with the children of Israel, according as he promised Abraham, Isaac, and Jacob. The promise particularly here referred to is that respecting the Messiah which was now about to be fulfilled; but there is no doubt that there was also included the promises respecting all the other mercies which had been conferred on the children of Israel. See Gen 22:17,18.

For ever. These words are to be referred to the preceding verse-- "in remembrance of his mercy for ever, to Abraham and to his seed for ever.

(e) Gen 17:19, Ps 132:11

"

(f) "rejoiced" (f) Lk 1:14

On the eighth day. This was the day on which it was required to circumcise children, Gen 21:4.

And they called him Zacharias. The name of the child was commonly given at the time of the circumcision, Gen 21:3,4. The name commonly given to the eldest son was that of the father.

Shall be called John. This was the name which the angel had said should be given to him, of which Zacharias had probably informed Elisabeth by writing.

There is none of thy kindred, &c. The Jewish tribes and families were kept distinct. To do this, and to avoid confusion in their genealogical tables, they probably gave only those names which were found among their ancestors. Another reason for this, common to all people, is the respect which is felt for honoured parents and ancestors.

No entry from BARNES for this verse.

He asked. That is, by signs.

A writing table. The table denoted by this word was usually made of wood and covered with wax. The ancients used to write on such tables, as they had not the use of paper. The instrument used for writing was an iron pen or style, by which they marked on the wax which covered the table. Sometimes the writing-table was made entirely of lead.

(g) "John" Lk 1:13

His mouth (h) was opened, &c. That is, he was enabled to speak. For nine months he had been dumb, and it is probable that they supposed that he had been afflicted with a paralytic affection, and that he would not recover. Hence their amazement when he spoke. For one act of disbelief all this calamity had come upon him, and it had not come without effect. With true gratitude he offered praise to God for the birth of a son, and for his restoration to the blessings of speech.

(h) Lk 1:20

And fear came, &c. The word fear often denotes religious reverence. The remarkable circumstances attending the birth of John, and the fact that Zacharias was suddenly restored to speech, convinced them that God was there, and filled their minds with awe and veneration.

(4) "sayings" or "things"

What manner of child, &c. Such were the remarkable circumstances of his birth that they apprehended that he would be distinguished as a prophet, or that great events would result from his life.

The hand (k) of the Lord was with him. The word hand is used to denote aid, protection, favour. We stretch out the hand to aid those whom we wish to help. The expression here means that God aided him, protected him, or showed him favour. Some think that these words are a part of the speech of the neighbours -- "What manner of child shall this be? God is so evidently with him!"

(i) "laid them up" Lk 2:19,51 (k) Ps 80:17

Filled with the Holy Ghost. See Lk 1:15.

And prophesied. The word prophesy means --

1st. To foretell future events.

2nd. To celebrate the praises of God (see 1Sam 10:5,6, 1Kgs 18:29); then to,

3rd. Teach or preach the gospel, &c. Rom 12:6. This song of Zacharias partakes of all. It is principally employed in the praises of god, but it also predicts the future character and preaching of John.

Blessed. (l) Mt 5:3.

Hath visited. The word here rendered visited means properly to look upon; then to look upon in order to know the state of anyone; then to visit for the purposed of aiding those who need aid, or alleviating misery. Comp. Mt 25:43. In this sense it is used here. God looked upon the world-- he saw it miserable-- he came to relieve it, and brought salvation.

And redeemed. That is, was about to redeem, or had given the pledge that he would redeem. This was spoken under the belief that the Messiah, the Redeemer, was about to appear, and would certainly accomplish his work. The literal translation of this passage is, "He hath made a ransom for his people." A ransom was the price paid to deliver a captive taken in war. A is a prisoner taken in war by B. B has a right to detain him as a prisoner by the laws of war, but C offers B a price if he will release A and suffer him to go at liberty. The price which he pays, and which must be satisfactory to B--that is, be a reason to B why he should release him--is called a price or ransom. Men are sinners. They are bound over to just punishment by the law. The law is holy, and God, as a just governor, must see that the law is honoured and the wicked punished; but if anything can be done which will have the same good effect as the punishment of the sinner, or which will be an equivalent for it--that is, be of equal value to the universe--God may consistently release him. If he can show the same hatred of sin, and deter others from sinning, and secure the purity of the sinner, the sinner may be released. Whatever will accomplish this is called a ransom, because it is, in the eye of God, a sufficient reason, why the sinner should not be punished; it is an equivalent for his sufferings, and God is satisfied. The blood of Jesus -- that is, his death in the place of sinners--constitutes such a ransom. It is in their stead. It is for them. It is equivalent to their punishment. It is not itself a punishment, for that always supposes personal crime, but it is what God is pleased to accept in the place of the eternal sufferings of the sinner. The king of the Locrians made a law that an adulterer should be punished with the loss of his eyes. His son was the first offender, and the father decreed that his son should lose one eye, and he himself one also. This was the ransom. He showed his love, his regard for the honour of his law, and the determination that the guilty should not escape. So God gave his Son a ransom to show his love, his regard to justice, and his willingness to save men; and his Son, in his death, was a ransom. He is often so called in the New Testament, Mt 20:28; Mk 10:45; Tit 2:14; Heb 9:12. For a fuller view of the nature of a ransom, Rom 3:24,25.

(l) Ps 72:18

And hath raised up a horn. A horn is a symbol of strength. The figure is taken from the fact that in horned animals the strength lies in the horn. Particularly, the great power of the rhinoceros or unicorn is manifested by the use of a single horn of great strength, placed on the head near the end of the nose. When the sacred writers, therefore, speak of great strength they often use the word horn, Ps 148:14; De 33:17; Dan 7:7,8; 8:21. The word salvation, connected here with the word horn, means that this strength, or this mighty Redeemer, was able to save. It is possible that this whole figure may be taken from the Jewish altar. On each of the four corners of the altar there was an eminence or small projection called a horn. To this persons might flee for safety when in danger, and be safe, 1Kgs 1:50; 2:28. Comp. Lk 1:11. So the Redeemer may be called the "horn of salvation," because those who flee to him are safe.

In the house. In the family, or among the descendants of David.

His holy prophets, &c. All the prophets are said to have referred to the Messiah, from the beginning of the world. The most striking of these were Jacob (Gen 49:10); Moses (De 18:15); Isaiah (Isa 9:6,7, 53:1-12).

Since the world began. This is not to be taken literally, for there were no prophets immediately after the creation. It is merely a general expression, designed to denote that all the prophets had predicted the coming of the Messiah. Comp. Lk 24:27 Rev 19:10

(n) "spake" Jer 23:5,6, Dan 9:24

(o) Saved from our enemies. The enemies of man are his sins, his carnal propensities, his lusts, and the great adversary Satan and his angels, who continually seek to destroy him. From these the Messiah came to save us. Comp. Gen 3:15; Mt 1:21.

The hand. The power; or to save us from them.

(o) Isa 54:7-17, Jer 30:10,11 (p) Lev 26:42, Ps 105:8-10, Eze 16:60

To perform the mercy. To show the mercy promised. The expression in the original is, "To make mercy with our fathers "-- that is, to show kindness to our fathers; and the propriety of it is founded on the fact that mercy to children is regarded as kindness to the parent. Blessing the children was blessing the nation; was fulfilling the promises made to the fathers, and showing that he regarded them in mercy.

His holy covenant. The word covenant means compact or agreement. This is in use among men. It implies equality in the parties; freedom from constraint; freedom from previous obligation to do the thing now covenanted; and freedom from obligation to enter into a compact, unless a man chooses so to do. Such a transaction evidently can never take place between man and God, for they are not equal. Man is not at liberty to decline what God proposes, and he is under obligation to do all that God commands. When the word covenant, therefore, is used in the Bible, it means sometimes a command; sometimes a promise; sometimes a regular law -- as the covenant of the day and night; and sometimes the way in which God dispenses mercy--that is, by the old and new covenants. In the place before us it means the promise made to Abraham, as the following verses clearly show.

The oath (q). This oath is recorded in Gen 22:16,17. It was an oath in which God swore by himself (because he could swear by no greater, Heb 6:13,14) that he would surely bless Abraham and his posterity. That promise was now to be entirely fulfilled by the coming of the Messiah.

(q) Gen 22:16,17

Might serve him. Might obey, honour, and worship him. This was regarded as a favour. This was what was promised, and for this Zacharias praised God.

Without fear. Fear of death, of spiritual enemies, or of external foes. In the sure hope of God's eternal favour beyond the grave.

(r) "might serve him without fear" Rom 6:22

In holiness, &c. In piety and strict justice.

Before him. In the presence of God. Performed as in his presence, and with the full consciousness that he sees the heart. The holiness was not to be merely external, but spiritual, internal, pure, such as God would see and approve.

All the days (t) of our life. To death. True religion increases and expands till death.

(t) Rev 2:10

And thou, child, &c. Zacharias predicts in this and the following verses the dignity, the employment, and the success of John. He declares what would be the subject of his preaching, and what his success.

Prophet of the Highest. Prophet of God; a prophet appointed by God to declare his will, and to prepare the way for the coming of the Messiah.

The face of the Lord. The Lord Jesus, the Messiah, that was about to appear. To go before the face of one is the same as to go immediately before one, or to be immediately followed by another.

To prepare his ways. This is taken from Isa 40:3 Mt 3:3 Isa 40:3

(u) "go before the face" Mal 3:1

To give knowledge of salvation. Knowledge of the way of salvation; that it was provided, and that the author of salvation was about to appear.

By the remission (v) of their sins. The word remission means pardon or forgiveness. It implies that God will treat the sinner as if he had not committed the sin. The idea here is, that the salvation about to be offered was that which was connected with the pardon of sin. There can be no other. God cannot treat men as his friends unless they come to him by repentance and obtain forgiveness. When that is obtained, which he is always disposed to grant, they can be treated with kindness and mercy.

(5) "by" or "for" (v) Acts 5:31

Whereby the dayspring, &c. The word dayspring (7) means the morning light, the aurora, the rising of the sun. It is called the dayspring from on high because the light of the gospel shines forth from heaven. God is its author, and through his mercy it shines on men. There is here, doubtless, a reference to Isa 40:1,2; indeed, almost the very words of that place are quoted. Comp. also Rev 22:16.

(6) "tender mercy" or "bowels of the mercy" (7) "dayspring" or "sunrising" or "branch" Isa 11:1, Zech 3:8, 6:12

To give light (w) , &c.

Mt 4:16, guide our feet, &c. The figure in these verses is taken from travellers, who, being overtaken by night, know not what to do, and who wait patiently for the morning light, that they may know which way to go. So man wandered. So he became benighted. So he sat in the shadow of death. So he knew not which way to go until the Sun of righteousness arose, and then the light shone brightly on his way, and the road was open to the promised land of rest--to heaven.

This song of Zacharias is exceedingly beautiful. It expresses with elegance the great points of the plan of redemption, and the mercy of God in providing that plan. That mercy is great. It is worthy of praise--of our highest, loftiest songs of thanksgiving; for we were in the shadow of death--sinful, wretched, wandering--and the light arose, the gospel came, and men may rejoice in hope of eternal life.

(w) Isa 9:2, 49:9

Waxed strong in spirit. That is, in courage, understanding, and purposes of good, fitting him for his future work. The word wax means to increase, to grow, from an old Saxon word.

In the deserts. In Hebron, and in the hill country where his father resided. He dwelt in obscurity, and was not known publicly by the people.

Until the day of his showing. Until he entered on his public ministry, as recorded in Mt 3; --that is, probably, until he was about thirty years of age. See Lk 3.

[Forasmuch as many have taken in hand, &c.] Whereas it was several years after the ascension of our Lord before the four books of the holy gospel were committed to writing; the apostles, the seventy disciples, and other ministers of the word, in the mean time everywhere dispersing the glad tidings: no wonder if any pious and greedy auditors had, for their own memory's sake and the good of others, noted in their own private table-books as much as they were capable of carrying from the sermons and discourses which they so frequently heard. Nor is it more strange if some of these should from their own collections compile and publish now and then some commentaries or short histories of the passages they had met with. Which, however they might perform out of very good intentions, and a faithful impartial pen, yet were these writings far from commencing an infallible canon, or eternal unalterable rule of the Christian faith.

It was not in the power of this kind of writers either to select what the Divine Wisdom would have selected for the holy canon, or to declare those things in that style wherein the Holy Spirit would have them declared, to whom he was neither the guide in the action nor the director of their pen.

Our evangelist, therefore, takes care to weigh such kind of writings in such a balance as that it may appear they are neither rejected by him as false or heretical, nor yet received as divine and canonical: not the first, because he tells us they had written even those very things which the heavenly preachers had delivered to them; not the latter, for to those writings he opposeth, that he himself was one that had perfect understanding of things from above. Of which we shall consider in its proper place.

[To set forth in order a declaration.] A kind of phrase not much unlike what was so familiar amongst the Jews, an orderly narration: saving, that that was more peculiarly applied by them to the commemoration of the Passover. And yet it is used in a larger sense too, who was he who set forth in order a declaration.

[Of those things which are most surely believed among us, &c.] Let us recollect what the unbelieving Jews think and say of the actions, miracles, and doctrine of Christ; and then we shall find it more agreeable to render this clause, of those things which are most surely believed among us, according to what Erasmus, Beza, our own English translators, and others, have rendered it, than with the vulgar, of the things which are fulfilled amongst us. They had said, "This deceiver seduceth the people, those wonders he did were by the power of magic; 'but we do most surely believe those things which he did and taught.'"

[Which from the beginning were eyewitnesses and ministers of the word, &c.] If from the beginning have reference to the time wherein Christ published the gospel upon earth, as no one need to doubt, then there is little distinction to be made between eyewitnesses and ministers: for who from that time had been made a minister of the word, that had not been an eyewitness and seen Christ himself? so that we may easily conjecture who are these eyewitnesses and ministers here, viz., the apostles, the seventy disciples, and others that filled up the number of the hundred and twenty, mentioned Acts 1:15.

It is said of Mnason, that he was an old disciple, Acts 21:16. It may be supposed of him, that he had been a disciple from the beginning; that is, from the very time wherein Christ himself published his glad tidings. Those words a good while ago, Acts 15:7, ought to be understood also in this sense.

[Having had perfect understanding of all things from the very first.] This is not indeed ill rendered, having understood these things from the very first: but it may perhaps be better, having attained to an understanding of these things from above,--from heaven itself. So from above signifies from heaven, John 3:3,31, 19:11; James 1:17, 3:17, &c. For,

I. This version includes the other: for he that hath a perfect understanding of these things from above, or by divine inspiration, did understand them from the beginning.

II. Take notice of the distinction that is in Josephus, He that undertakes to give a true relation of things to others, ought himself to know them first very accurately, having either very diligently observed them himself, or learned by inquiry from others. Now if St. Luke had writ his history as "he had learned from others" (as they wrote whom he instances in verse 1), then he had been amongst those that had learned from others. Nor could he promise more than they might do, of whom he said, that many had taken in hand, &c.

[Most excellent Theophilus.] There is one guesses this most excellent Theophilus to have been an Antiochian, another thinks he may be a Roman; but it is very uncertain either who or whence he was. There was one Theophilus amongst the Jews, at that very time, probably, when St. Luke wrote his Gospel; but I do not think this was he. Josephus mentions him; "King Agrippa, removing Jesus the son of Gamaliel from the high priesthood, gave it to Mathias the son of Theophilus: in whose time the Jewish war began."

[Of the course of Abia.] They are very little versed in the Holy Scriptures, and less in the Jewish learning, that could imagine this Zacharias to have been the high priest, when he is said to have been but of the eighth course, and to have attained this turn of attendance by lot.

As to the institution of the courses under the first Temple, there is no need to say anything, because every one hath it before him, 1 Chronicles 24. But under the second Temple there was indeed some difference, not as to the order of their courses, but as to their heads and families. Of which thing the Talmudists treat largely, and indeed not altogether from the purpose: let them comment in my stead:

"Four courses of priests went up out of Babylon; Jedaiah, Harim, Pashur, and Immer, Ezra 2:36, &c. The prophets, who were conversant amongst them at that time, obliged them, that if Jehoiarib himself should come up from the captivity, that he should not thrust out the course that preceded him, but be, as it were, an appendix to it. The prophets come forth, and cast in four-and-twenty lots into the urn; Jedaiah comes, and having drawn five, himself was the sixth. Harim comes, and having drawn five, himself was the sixth. Pashur comes, and having drawn five, himself was the sixth. Immer comes, and having drawn five, himself was the sixth. It was agreed amongst them that if Jehoiarib himself should return out of captivity, he should not exclude the foregoing course, but be, as it were, an appendix to it. The heads of the courses stand forth, and divide themselves into the houses of their fathers," &c. We have the same thing in Babyl. Erachin, fol. 12. 1.

If these things be true (and, indeed, by comparing them with the place in Ezra before quoted, we may believe they are not much amiss), then the course of Abiah, both here and Nehemiah 12:17, must not so much be understood of the stock or race of Abijah, as that that course retained the name of Abijah still. For though there were four-and-twenty classes made up of the four only named, yet did they retain both their ancient order and ancient names too. If therefore Jehoiarib, i.e. his course, should come up out of Babylon (which, however, did not happen), it was provided that he should not disturb the fixed and stated order by intruding into the first place; but retaining the name of Jehoiarib in the first class, which consisted now of those of Jedaiah, his course, should be distributed amongst those orders.

II. The Rabbins have a tradition: there were twenty-four courses of priests in the land of Israel, and twelve courses in Jericho. What! twelve in Jericho? This would increase the number too much. No; but there were twelve of those in Jericho; that when the time came about that any course should go up to Jerusalem, half a course went up from the land of Israel, and half a course from Jericho, that by them might come a supply both of water and food to their brethren that were at Jerusalem.

Gloss:--"When the time came that any course should go up to Jerusalem, it divided itself, that half of it should go to Jericho, that they might supply their brethren with water and food," &c.

III. As to the circulation of these courses or turns, we may guess something of it from the Gloss in Midras Coheleth. The Midras itself hath these words: "It is R. Chaija's tradition: It is written, Seven weeks shall be complete, i.e. between the Passover and Pentecost, Leviticus 23:15. But when are they so? When Joshua and Shecaniah do not interfere."

Where the Gloss, from another author, hath it thus: "when the calends of the month Nisan fall in with the sabbath, then doth the Passover fall in with the sabbath too: and then let them begin to number from the going out of the sabbath, and the weeks will be complete according to the days of the creation. He takes an instance from Joshua and Shecaniah. For there were twenty-four courses, which took their turns alternately every sabbath: amongst which Joshua was the ninth, and Shecaniah the tenth. On the first week of the month Nisan, Jehoiarib was the first course; on the second week Jedaiah; on the paschal week, all the courses attended together. The six weeks to that sabbath that immediately preceded the Pentecost, there ministered six courses, Harim, Seorim, Malchijah, Mijamin, Hakkos, Abiah. In the sabbath that precedes the Pentecost, Joshua enters, but does not attend till after Pentecost. Behold, Joshua and Shecaniah are not between the Passover and Pentecost: for if Joshua was between the Passover and Pentecost, the weeks would not be complete according to the days of the creation."

He adds a great deal more, but, I confess, it is beyond my reach: such is that that immediately follows: "They are not complete as the days of the creation; for we may number from three to three, or from five to five, and so Joshua and Shecaniah will enter [upon their course] before the Pentecost. For behold, the sabbath before Nisan, let it be Jehoiarib's turn, and let there be seven weeks to the Passover," &c.; which must either be some fault in the printer, or a riddle to me that I cannot tell what to make of.

However, by the whole series of the discourse it appears, that the beginning of the double circulation of the courses was with the twofold beginning of the year, Nisan and Tisri: as also that all the courses performed their ministry together in the feasts. Here, indeed, is mention only as to the Passover; but we do not want for authorities to make it out, that as they did so then, so also at the feast of Pentecost and Tabernacles. Let Jehoiarib, therefore, begin the first course in the beginning of the month Nisan; and (remembering, that all the courses together performed their service at the Passover and Pentecost) the courses will all have run out in half the year; for so (taking in those two feasts) six-and-twenty weeks are spent off. Then let Jehoiarib begin again with the month Tisri; and suppose all the courses jointly ministering at the feast of Tabernacles, and they will have finished their round (excepting one week over) by the month Nisan again: which gap of that one week how it is filled up, as also the intercalar month when it happened, would be too much for us to discuss in this place.

IV. The course of Bilgah is put out of its just order, and thrown into the last place, if that be true, which we meet with in Jerusalem Succah. They say, "All that went into the Mountain of the Temple made their entry on the right hand, and went out at the left: but Bilgah went towards the south, because of the apostasy of his daughter Mary: for she went and married a certain soldier of the kingdom of the Grecians. He came and struck the top of the altar, saying, 'O wolf, wolf, thou that devourest all the good things of Israel, and yet in a time of straits helpest them not.' There are also that say, that the reason why this was thus ordered was, because Bilgah's course was once neglected, when it came about to them to have gone up to have performed their ministry. Bilgah, therefore, was always amongst those that went out, as Isbab was amongst those that came in; having cast that course out of their order."

V. "For every course there was a stationary assembly of priests, Levites, and Israelites, at Jerusalem. When the time came, wherein the course must go up, the priests and the Levites went up to Jerusalem; but the Israelites that were within that course, all met within their own cities, and read the history of the creation, Genesis 1; and the stationary men fasted four days in that week; viz. from the second to the fifth."

Gloss: "There was a stationary assembly for every course stated and placed in Jerusalem, who should assist in the sacrifices of their brethren: and besides these that were stated in Jerusalem, there was a stationary assembly in every city. All Israel was divided into twenty-four stations, according to the twenty-four courses. There was the station of priests, Levites, and Israelites, at Jerusalem; the priests of the course went up to Jerusalem to their service, the Levites to their singing; and of all the stations, there were some appointed and settled at Jerusalem that were to assist at the sacrifices of their brethren. The rest assembled in their own cities, poured out prayers that the sacrifices of their brethren might be accepted; fasting, and bringing forth the book of the law on their fast-day," &c. So the Gloss hath it.

The reason of this institution as to stationary-men is given us in the Misna; For how could every man's offering be made, if he himself were not present? Now, whereas the daily sacrifice, and some other offerings, were made for all Israel, and it was not possible that all Israel should be present, these stationaries were instituted, who, in the stead of all Israel, should put their hands upon the daily sacrifice, and should be present at the other offerings that were offered for all Israel. And while these were performing this at Jerusalem, there were other stationaries in every course, who, by prayers and fasting in their own cities, helped forward, as much as they could, the services of their brethren that were at Jerusalem.

"The children of Israel lay on their hands, but the Gentiles do not. The men of Israel lay on their hands, but the women do not. R. Jose saith, Abba Eliezer said to me, We had once a calf for a peace offering: and bringing it into the Court of the Women, the women put their hands upon it: not that this belonged to the women so to do, but that the women's spirits might be pleased." A remarkable thing.

The priests, throughout all the courses grew into a prodigious number, if that be true in Jerusalem Taanith; "R. Zeora in the name of Rabh Houna said, That the least of all the courses brought forth eighty-five thousand branches of priests." A thing not to be credited.

[And he wife was of the daughters of Aaron.] In the Talmudists, a priestess; viz. one born of the lineage of priests. It was lawful for a priest to marry a Levites, or indeed a daughter of Israel: but it was most commendable of all to marry one of the priests' line. Hence that story in Taanith, "Fourscore pair of brethren-priests took to wife fourscore pair of sister-priestesses in Gophne, all in one night."

There was hardly any thing among the Jews with greater care and caution looked after than the marrying of their priests; viz. that the wives they took should not by any means stain and defile their priestly blood: and that all things which were fit for their eating should be hallowed. Hence that usual phrase for an excellent woman, She deserves to marry with a priest.

Josephus speaks much of this care, that the whole priestly generation might be preserved pure and unblended.

[Elisabeth.] The Seventy give this name to Aaron's wife, Exodus 7:23.

[In all the commandments and ordinances, &c.] So Numbers 36:13, These are the commandments and judgments. It would perhaps seem a little too fine and curious to restrain the commandments to the decalogue, or ten commandments, and the ordinances to the ceremonial and judicial laws, though this does not wholly want foundation. It is certain the precepts delivered after the decalogue, from Exodus 21 to chapter 24, are called judgments, or ordinances, Exodus 21:1, 24:3.

The Vulgar can hardly give any good account why he should render ordinances by justifications, much less the followers of that translation why they should from thence fetch an argument for justification upon observation of the commands, when the commands and institutions of men are by foreign authors called ordinances; nay, the corrupt customs that had been wickedly taken up have the same word, 1 Samuel 2:13, the priest's 'custom' with the people was, &c. 2 Kings 17:8, and walked in the 'statutes' of the heathen

The word ordinance is frequently rendered by those interpreters from ordain; which, to wave all other instances, may abundantly appear from Psalm 119. And the very things which the Jews speak of the Hebrew word obtain also in the Greek.

"Perhaps Satan and the Gentiles will question with Israel, what this or that command means, and what should be the reason of it. The answer that ought to be made in this case is, It is ordained, it is a law given by God, and it becomes not thee to cavil."

"Ye shall observe my statutes, [Lev 18:4] that is, even those which Satan and the nations of the world do cavil at. Such are those laws about eating swine's flesh; heterogeneous clothing; the nearest kinsman's [leviri] putting off the shoe; the cleansing of the leper, and the scapegoat. If, perhaps, it should be said that these precepts are vain and needless, the text saith, 'I am the Lord. I, the Lord, have ordained these things; and it doth not become thee to dispute them.'" They are ordinances, just and equal, deriving their equity from the authority of him that ordained them.

[In the order of his course.] "The heads of the courses stood forth, and divided themselves into so many houses of fathers. In one course, perhaps, there were five, six, seven, eight, or nine houses of fathers: of the course wherein there were but five houses of fathers, there were three of them ministered three days, and two four days; if six, then five served five days, and one two days; if seven, then every one attended their day; if eight, then six waited six days, and two one day; if nine, then five waited five days, and four the other two."

Take the whole order of their daily attendance from Gloss in Tamid, cap. 6: "The great altar [or the altar of sacrifice] goes before the lesser [or that of incense]. The lesser altar goes before the pieces of wood [laid on the hearth of the great altar]; the laying on the wood goes before the sweeping the inner altar [or that of the incense]; the sweeping of the inner altar goes before the snuffing of the lamps; the snuffing of the lamps goes before the sprinkling of the blood of the daily sacrifice; the sprinkling of the blood of the daily sacrifice goes before the snuffing of the two other lamps; the snuffing of the two other lamps goes before the incense; the incense goes before the laying on the parts of the sacrifice upon the altar; the laying on the parts goes before the Mincha; the Mincha goes before the meal [or the two loaves] of the chief priest; the two loaves of the chief priest go before the drink offering; the drink offering before the additional sacrifices. So Abba Saul." But a little after; "The wise men say, 'The blood of the sacrifice is sprinkled; then the lamps snuffed; then the incense; then the snuffing of the two other lamps: and this is the tradition according to the wise men.'"

[According to the custom of the priest's office, his lot was, &c.] "The ruler of the Temple saith, Come ye, and cast your lots [that it may be determined] who shall kill the sacrifice, who sprinkle the blood, who sweep the inner altar; who cleanse the candlestick, who carry the parts [of the sacrifice] to the ascent of the altar; the head, the leg, the two shoulders, the tail of the back bone, the other leg, the breast, the gullet, the two sides, the entrails, the flour, the two loaves, and the wine. He hath it, to whom it happens by lot."

"The room Gazith [in which the lots were cast] was in the form of a large hall: the casting of the lots was on the east side of it, some elder sitting on the west [Gloss: Some elder of the Sanhedrim, that instructed them in the custom and manner of casting the lot.] The priests stood about in circle; and the ruler coming, snatched off a cap from the head of this or that person, and by that they understood where the lot was to begin."

"They stood in a circle; and the ruler, coming, snatches off a cap from the head of this or that man: from him the lot begins to be reckoned, every one lifting up his finger at each number. The ruler also saith, 'In whomsoever the number ends, he obtains this or that office by lot: and he declares the number'; e.g., there is, it may be, the number one hundred, or threescore, according to the multitude of the priests standing round. He begins to reckon from the person whose cap he snatched off, and numbers round till the whole number is run out. Now, in whomsoever the number terminates, he obtains that office about which the lot was concerned. And so it is in all the lots."

I will not inquire at present whether this casting of lots was every day, or whether for the whole week, wherein such or such a course performed its attendance. It seems that at this time the number, whatever it was, for the choice of one to burn incense, ended in our Zacharias: whose work and business in this office, let it not be thought tedious to the reader to take an account of in these following passages:

[To burn incense.] "He whose lot it was to burn incense took a vessel containing the quantity of three cabs, in the midst of which there was a censer full and heaped up with incense; over which there was a cover."

"He to whom the lot fell of the vessel wherein the coals were to be taken up, takes it and goes up to the top of the altar; and there, stirring the fire about, takes out some of the hottest coals, and, going down, pours them into a golden vessel."

"When they had come from hence to the space between the altar and the porch of the Temple, one of them tinkles a little bell; by which, if any of the priests be without doors, he knows that his brethren the priests are about to worship: so that he makes all speed, and enters in. The Levite knows his brethren the Levites are beginning to sing, so he makes haste, and enters in too. Then the chief head or ruler of the course for that time sets all the unclean in the east gate of the court, that they may be sprinkled with blood."

"When they were about to go up the steps of the porch, those whose lot it was to sweep off the ashes from the inner altar and the candlestick went up first; he that was to sweep the altar went in first, takes the vessel, worships, and goes out."

"He who, by lot, had the vessel for gathering up the coals, placeth them upon the inner altar, lays them all about to the brim of the vessel, then worships and goes out."

"He who was to burn the incense takes the censer from the midst of the vessel wherein it was, and gives it to one standing by. If any incense had been scattered in the vessel, he gives it him into his hand; scatters the incense upon the coals, and goes out. He does not burn the incense till the ruler bids him do it."

[The whole multitude of the people were praying without.] When the priest went in unto the holy place to burn incense, notice was given to all by the sound of a little bell, that the time of prayer was now: as hath been already noted.

I. As many as were in the court where the altar was retired from between the Temple and the altar, and withdrew themselves lower: They drew off from the space that was between the porch and the altar while the incense was burning.

R. Jose saith, "That in five circumstances the space between the porch and the altar is equal to the temple itself. For no one comes thither bareheaded, disturbed with wine, or with hands and feet unwashed. And as they withdraw themselves from the temple itself in the time of incense, so do they the same at that time from the space that is between the porch and that altar."

II. In the other courts they were not bound to retire or change their place; but in all they gave themselves to prayer, and that in deep silence: "The fathers ordained prayers in the time of the daily sacrifice": And of what kind soever the prayers were, whether their phylacterical ones alone, or their phylacterical in conjunction with others, or others without their phylacterical, still they uttered them very silently: "He that repeats his prayers in that silent manner that he does not hear himself, he does his duty. But R. Jose would have it, that he repeats his prayers so that the sound of his own voice may reach his own ears." To this deep silence in the time of incense and prayers that passage seems to allude, Revelation 8:1,3.

When the incense and prayers were ended, the parts of the sacrifice were laid upon the altar, and then the Levites began their psalmody, and their sounding the trumpet.

[There appeared unto him an angel of the Lord.] It might be a reasonable doubt whether ever there had appeared an angel in the Temple, even in the first, when elsewhere the appearance of angels was so very familiar, much less in the second, when every thing of that nature had so perfectly ceased, till now that the gospel began to dawn and shine out.

What we find related concerning Simeon the just, how "for those forty years wherein he had served as high priest, he had seen an angel clothed in white coming into the Holy Place on the day of Expiation, and going out again: only his last year he saw him come in, but did not see him go out again; which gave him to understand that he was to die that year": we may suppose this invented rather for the honour of the man than that any such thing happened for the greater solemnity of the day.

[Standing on the right side of the altar of incense.] "It is a tradition. The table [of the shewbread] was on the north side, distant from the wall two cubits and a half. The candlestick on the south, distant from the wall two cubits and a half. The altar [of incense] placed in the middle and drawn out a little towards the east."

So that the angel standing on the right side of the altar stood on the north side: on which side if there were an entrance into the Holy of Holies, as R. Chaninah thinks, then we may suppose the angel, by a sudden appearance, came out from the Holy of Holies.

[Neither wine nor strong drink.] That is, if the Jews may be our interpreters properly enough, "neither new nor old wine"; Numbers 6:3. Greek, he shall separate himself from wine and strong drink. Targum, He shall separate himself from wine new and old. So Deuteronomy 14:26.

"R. Jose of Galilee saith, Why doth the Scripture double it, wine and strong drink? For is not wine strong drink, and strong drink wine?" Strong drink is wine no doubt, Numbers 28:7; Thou shalt cause the strong wine to be poured out before the Lord. Targum, a drink offering of old wine.

Whilst I a little more narrowly consider that severe interdiction by which the Nazarite was forbidden the total use of the vine, not only that he should not drink of the wine, but not so much as taste of the grape, not the pulp nor stone of the grape, no, not the bark of the vine; I cannot but call to mind,

I. Whether the vine might not be the tree in paradise that had been forbidden to Adam, by the tasting of which he sinned. The Jewish doctors positively affirm this without any scruple.

II. Whether that law about the Nazarites had not some reference to Adam while he was under that prohibition in the state of innocency. For if the bodily and legal uncleannesses, about which there are such strict precepts, Numbers 5, especially the leprosy, the greatest of all uncleannesses, did excellently decipher the state and nature of sin; might not the laws about Nazarites which concerned the greatest purities in a most pure religion, be something in commemoration of the state of man before his fall?

There was, as the doctors call it, the wine of command; which they were bound by precept to drink. Such was "that wine of the tithes," Deuteronomy 12:17,18, that twas commanded to be drunk at Jerusalem, and the cup of wine to be drunk at the Passover. What must the Nazarite do in this case? If he drink, he violates the command of his order; if he do not drink, he breaks the command about tithes and the laws of his fathers. Let Elias untie this knot when he comes.

[In the Spirit and power of Elias.] I. The Baptist is Elias, as our Saviour was David; that is, the antitype, Jeremiah 30:9; Malachi 4:5; Hosea 3:5, &c. It is less wonder that the Jews, from the words of Malachi, should expect the personal coming of Elijah, since there are not a few Christians that would be looking for the same thing, although they have an angel in this place interpreting it otherwise, and our blessed Saviour elsewhere himself [Matt 11:14]; "This is Elias which was for to come." But they misunderstood the phrase of the "great and dreadful day of the Lord"; as also were deceived into the mistake by the Greek version, "that Elias must come before the last judgment."

II. It is not said by the prophet Malachi, "Behold I will send you Elijah the Tishbite," but "Elijah the prophet"; which perhaps might be better rendered, "Behold I send you a prophet Elijah." And I may confidently say it would not be so wide from the sense and meaning of Malachi as the Greek interpreters, who by a prodigious daringness in favour of the Jewish traditions, have rendered it, I send you Elijah the Tishbite.

III. If I mistake not, "Elias the prophet" is but twice mentioned (I mean in those very terms) throughout the whole book of God: once in this place in Malachi, the other in 2 Chronicles 21:12. And in both those places I believe it is not meant Elijah the Tishbite in his own person, but some one in the spirit and power of him. That the words in Malachi should be so understood, both the angel and our Saviour teach us, and it seems very proper to be so taken in that place in the Chronicles.

IV. That great prophet that lived in Ahab's days is called the Tishbite, throughout the whole story of him, and not the prophet. Nor is he called the prophet, Luke 4:25 (where yet it is said, 'Eliseus the prophet'); nor by St. James 5:17. For the very word Tishbi, which is his epithet, sufficiently asserts his prophetic dignity when it denotes no other than a converter. For whence can we better derive the etymology? to which indeed the prophet Malachi seems to have alluded, "Behold, I send you Elijah the prophet, and he shall turn," &c.

V. But be it so that he might be called Tishbite from the city Toshab, as the Targum and other Rabbins would have it (which yet is very farfetched), that very thing might evince that it is not he himself that is meant by Malachi, but some other, because he doth not mention the Tishbite, but a prophet Elias, that is, a prophet in the spirit of Elias.

So among the Talmudists, any one skilled in signs and languages is called Mordecai, viz. because he is like him who lived in the days of Ahasuerus.

[To turn the hearts of the fathers to the children.] John came in the power of Elias; not that power by which he wrought miracles [for John wrought none, John 10:41]; but "in the power of Elias turning the hearts of men," &c. Elias turned many of the children of Israel towards the Lord their God, 1 Kings 18: so did John, who over and above "turned the hearts of the fathers towards their children." Which what it should mean is something dark and unintelligible. You will hardly allow the Jews' gloss upon this place, who do so greatly mistake about the person, and who will allow nothing of good to be done by the Elias they expect, but within the compass of Israel. But are not the Gentiles to be converted? They in the prophets' dialect are 'the children of Zion, of Jerusalem, of the Jewish church': nothing more frequent. And in this sense are the words of Malachi we are now handling to be understood: 'Elias the Baptist will turn the hearts of the Jews towards the Gentiles, and of the Gentiles towards the Jews.' This was indeed the great work of the gospel, to bring over the Jew and Gentile into mutual embraces through the acknowledgment of Christ: which John most happily began, who came that "all men through him might believe," John 1:7: yea, and the Roman soldiers did believe as well as the Jews, Luke 3:14.

[The disobedient to the wisdom of the just.] The Greek in Malachi hath it, the heart of a man towards his neighbour. The words of the prophet having been varied, the angel varies too, but to a more proper sense. For the Gentiles were not to be turned to the Jews as such, or to the religion of the Jews, but to God "in the wisdom of the just." "The children to the fathers": the phrase fathers, according to the Jewish state at that time, was of doubtful sound, and had something of danger in it; for by that word generally at that time, was meant nothing else but the Fathers of Traditions, to whom God forbid any should be turned to those fathers in the folly of traditions, but to God in the wisdom of the just.

[For I am an old man.] If so old a man, why then was he not sequestered from the service of the Temple by the law of superannuation? Numbers 4:3, 8:24,25. Hear what the Rabbins say in this case:

"There is something that is lawful in the priests, that is unlawful in the Levites: and there is something lawful in the Levites, that is unlawful in the priests. The Rabbins deliver; the priests upon any blemish are unfit; as for their years they are not unfit; the Levites for their years may be unfit, but by reason of blemish are not. From that which is said, that at the age of fifty years they shall cease waiting, we learn that years may make the Levites unfit. Perhaps the priests also are made unfit through years: and indeed, does it not seem in equity, that if the Levites, whom a blemish doth not make unfit, should yet be made unfit by superannuation, should not much more the priests be made unfit by superannuation, when even a spot or blemish will make them unfit? But the text saith, This is the law of the Levites; not, This is the law of the priests. The Rabbins deliver: What time a priest comes to maturity, till he grow old, he is fit to minister; and yet a spot or blemish makes him unfit. The Levite from his thirtieth to his fiftieth year is fit for service; but being superannuated, he becomes unfit. How must this be understood concerning the Levites? To wit, for that time wherein the ark was in the wilderness: but at Shiloh and in the Temple they were not rendered unfit, unless through the defect of their voice."

[They marvelled that he tarried so long.] There is something of this kind told of Simeon the Just, concerning whom we have made some mention already:

"The high priest made a short prayer in the holy place. He would not be long in prayer, lest he should occasion any fear in the people. There is a story of one who tarried a long while in it, and the people were ready to have entered in upon him. They say it was Simeon the Just. They say unto him, 'Why didst thou tarry so long?' He answered them, saying, 'I have been praying for the Temple of your God, that it be not destroyed.' They answered him again, 'However, it was not well for you to tarry so long.'"

[He beckoned unto them.] There is also, verse 62, they made signs. The deaf and dumb man, he nods to them, and they nod to him.

The Talmudists distinguish the judgments given by a dumb man into the nodding of the head, and the dumb man's making signs.

"If any person be dumb, and yet hath his understanding, should they say to him, May we write a bill of divorce to thy wife, and he nod with his head, they make the experiment upon him three times," &c. And a little after they do not much rely upon the signs of the deaf and dumb man. For as it is in the same place, the dumb person, and the deaf and dumb, differ. Gloss: "The one can hear and not speak; the other can neither hear nor speak."

Amongst the doctors, the deaf and dumb person is commonly looked upon as one made so by some fit of palsy or apoplexy, by which the intellectuals are generally affected: whence the deaf and dumb are, according to the traditional canons, deprived of several offices and privileges of which others are capable.

This case therefore of Zacharias might have occasioned a considerable question, whether he ought not to have been sequestered from his ministry, and deprived of all the privileges of his priesthood, because he had been struck deaf and dumb, but that it happened to him in so signal and extraordinary a way.

[She hid herself five months.] "She hid herself five months, saying, Thus hath the Lord dealt with me, in the days wherein he looked on me, to take away my reproach among men."

She was big with child, it is plain, because God had looked on her, and taken away her reproach among men. She hid herself, because the Lord had dealt so with her, till he had taken away her reproach; giving her so remarkable a son, one who was to be so strict a Nazarite, and so famous a prophet. Lest therefore she should any way defile herself by going up and down, and thereby contract any uncleanness upon the Nazarite in her womb, she withdraws, and sequesters herself from all common conversation. Consult Judges 13:4.

There were several amongst the Jews that were wont to take upon them the sect of the Nazarites by their own voluntary vow. [Three hundred at once in the days of Jannaeus the king came together to Simeon Ben Shetah.] But there were but two only set apart by divine appointment, Samson and the Baptist: whom the same divine appointment, designing to preserve untouched from all kind of pollution even in their mothers' wombs, directed that the mothers themselves should keep themselves as distant as might be from all manner of defilement whatsoever. Elizabeth obeys; and for the whole time wherein she bore the child within her, she hid herself, for her more effectually avoiding all kind of uncleannesses; although it is true we have the mention but of five months, by reason of the story of the sixth month, which was to be immediately related, verse 26.

[The angel Gabriel.] "R. Simeon Ben Lachish saith, The names of angels went up by the hand of Israel out of Babylon. For before it is said, Then flew one of the seraphim unto me; the seraphim stood before him, Isaiah 6; but afterward the man Gabriel, [Dan 9:21] and Michael your prince," [Dan 10:21].

The angel calls Zacharias back to Daniel 9, where the prediction concerning the coming of Messiah was foretold by Gabriel.

[Was troubled, &c.] I. It was very rare and unusual for men to salute any women; at least if that be true in Kiddushin. Rabh Judah, the president of the academy of Pombeditha, went to Rabh Nachman, rector of the academy of Neharde, and after some talk amongst themselves, "Saith Rabh Nachman, Let my daughter Doneg bring some drink, that we may drink together. Saith the other, Samuel saith, We must not use the ministry of a woman. But this is a little girl, saith Nachman. The other answers, But Samuel saith, We ought not to use the ministry of any woman at all. Wilt thou please, saith Nachman, to salute Lelith my wife? But, saith he, Samuel saith, The voice of a woman is filthy nakedness. But, saith Nachman, thou mayest salute her by a messenger. To whom the other; Samuel saith, They do not salute any woman. Thou mayest salute her, saith Nachman, by a proxy her husband. But Samuel saith, saith he again, They do not salute a woman at all."

II. It was still much more rare and unusual to give such a kind of salutation as this, Hail, thou that art highly favoured, by which title Gabriel had saluted Daniel of old: with this exception, that it was terror enough so much as to see an angel.

[Shall be called the Son of the Highest.] That is, "he shall be called the Messiah": for Messiah and the Son of God are convertible terms...

[The Holy Ghost shall come upon thee, &c.] I. This verse is the angel's gloss upon that famous prophecy, "Behold, a virgin shall conceive and bring forth." The veracity of which Mary not questioning, believing further that she herself was that virgin designed, and yet being utterly ignorant of the manner how so great a thing should be brought about, she only asks, "How shall this be?" &c. Doubtless she took the prophecy in its proper sense, as speaking of a virgin untouched. She knew nothing then, nor probably any part of the nation at that time so much as once thought of that sense by which the Jews have now for a great while disguised that place...

II. Give me leave, for their sakes in whose hand the book is not, to transcribe some few things out of that noble author Morney, which he quotes concerning this grand mystery from the Jews themselves:

"Truth shall spring out of the earth." "R. Joden," saith he, "notes upon this place, that it is not said, Truth shall be born, but shall spring out; because the generation and nativity of the Messiah is not to be as other creatures in the world, but shall be begot without carnal copulation; and therefore no one hath mentioned his father, as who must be hid from the knowledge of men till himself shall come and reveal him." And upon Genesis: "Ye have said (saith the Lord), We are orphans, bereaved of our father; such a one shall your Redeemer be, whom I shall give you." So upon Zechariah, "Behold my servant, whose name is Branch": and out of Psalm 110, "Thou art a priest after the order of Melchizedek": he saith, R. Berachiah delivers the same things. And R. Simeon Ben Jochai upon Genesis more plainly; viz. "That the Spirit, by the impulse of a mighty power, shall come forth of the womb, though shut up, that will become a mighty Prince, the King Messiah."--So he.

[Hath also conceived a son in her old age.] The angel teaches to what purpose it was that women, either barren before or considerably stricken in years, should be enabled to conceive and bring forth; viz. to make way for the easier belief of the conception of a virgin. If they, either beside or beyond nature, conceive a child, this may be some ground of belief that a virgin, contrary to nature, may do so too. So Abraham by faith saw Christ's day, as born of a pure virgin, in the birth of his own son Isaac of his old and barren wife Sarah.

[She went into the hill country, &c.] That is, to Hebron, Joshua 21:11. For though it is true indeed that the priests after the return from Babylon were not all disposed and placed in all those very same dwellings they had possessed before the captivity, yet it is probable that Zacharias, who was of the seed of Aaron, being here said to dwell in the hill country of Judah, might have his house in Hebron, which is more peculiarly said to be 'the city of Aaron's offspring.'

[The babe leaped in her womb.] So the Seventy, Genesis 25:22, the children leaped in her womb. Psalm 114:4, the mountains skipped. That which is added by Elizabeth, verse 44, the babe leaped in the womb for joy, signifies the manner of the thing, not the cause: q.d. it leaped with vehement exultation. For John, while he was an embryo in the womb, knew no more what was then done, than Jacob and Esau when they were in Rebekah's womb knew what was determined concerning them.

"At the Red Sea, even the infants sang in the wombs of their mothers"; as it is said, from the fountain of Israel Psalm 88:27; where the Targum, to the same sense, "Exalt the Lord ye infants in the bowels of your mothers, of the seed of Israel." Let them enjoy their hyperboles.

Questionless, Elizabeth had learned from her husband that the child she went with was designed as the forerunner of the Messiah, but she did not yet know of what sort of woman the Messiah must be born till this leaping of the infant in her womb became some token to her.

[Abode with her three months.] A space of time very well known amongst the doctors, defined by them to know whether a woman be with child or no: which I have already observed upon Matthew 1.

[And they called it, &c.] I. "The circumciser said, 'Blessed be the Lord our God, who hath sanctified us by his precepts, and hath given us the law of circumcision.'" The father of the infant said, "Who hath sanctified us by his precepts, and hath commanded us to enter the child into the covenant of Abraham our father." But where was Zacharias' tongue for this service?

II. God at the same time instituted circumcision, and changed the names of Abram and Sarah: hence the custom of giving names to their children at the time of their circumcision.

III. Amongst the several accounts why this or that name was given to the sons, this was one that chiefly obtained, viz. for the honour of some person whom they esteemed they gave the child his name: which seems to have guided them in this case here, when Zacharias himself, being dumb, could not make his mind known to them. Mahli the son of Mushi hath the name of Mahli given him, who was his uncle, the brother of Mushi his father, 1 Chronicles 23:21,23.

"R. Nathan said, 'I once went to the islands of the sea, and there came to me a woman, whose first-born had died by circumcision; so also her second son. She brought the third to me. I bade her wait a little, till the blood might assuage. She waited a little, and then circumcised him, and he lived: they called him, therefore, by my name, Nathan of Babylon.'" See also Jerusalem Jevamoth.

"There was a certain family at Jerusalem that were wont to die about the eighteenth year of their age: they made the matter known to R. Jochanan, Ben Zacchai, who said, 'Perhaps you are of Eli's lineage, concerning whom it is said, The increase of thine house shall die in the flower of their age. Go ye and be diligent in the study of the law, and ye shall live.' They went and gave diligent heed to the law, and lived. They called themselves, therefore, the family of Jochanan, after his name."

It is disputed in the same tract, whether the son begot by a brother's raising up seed to his brother should not be called after the name of him that is deceased: for instance, if one dies without a son, and his name be Joseph, or Jochanan, whether the son that is born to this man's brother, taking his brother's widow to wife, should not have the name after him that afirst had her, and be called 'Joseph,' or 'Jochanan.' Otherwise, indeed, it was very seldom that the son bore the name of the father, as is evident both in the Holy Scriptures and the Rabbinical writers. It cannot be denied but that sometimes this was done; but so very rarely, that we may easily believe the reason why the friends of Zacharias would have given the child his own name was merely, either because they could by no means learn what he himself designed to call him, or else in honour to him, however he lay under that divine stroke at present, as to be both deaf and dumb.

[The dayspring from on high.] I would readily have rendered it the branch from on high, but for what follows, "to give light," &c...

[In the deserts.] Whether John was an eremite in the sense as it is now commonly taken, we may inquire and judge by these two things: I. Whether there was ever any eremite in this sense among the Jews. II. Whether he absented himself from the synagogues; and whether he did not present himself at Jerusalem in the feasts: and to this may be added, whether he retired and withdrew himself from the society of mankind. If he absented from the synagogues, he must have been accounted a wicked neighbour. If from the feasts, he transgressed the command, Exodus 23:17. If from the society of mankind, what agreeableness was there in this? It seems very incongruous, that he that was born for this end, "to turn the disobedient," &c. should withdraw himself from all society and converse with them. Nothing would persuade me sooner that John was indeed an anchoret, than that which he himself saith, that he did not know Jesus, John 1:31, whereas he was so very near akin to him. One might think, surely he must have lain hid in some den or cave of the earth, when, for the space of almost thirty years wherein he had lived, he had had no society with Jesus, so near a kinsman of his, nay, not so much as in the least to know him. But if this were so, how came he to know and so humbly refuse him, when he offered himself to be baptized by him? Matthew 3:14; and this before he was instructed who he was, by the descent of the Holy Ghost upon him? John 1:33.

[eremite - hermit; esp.: a religious recluse.--Webster's Ninth New Collegiate Dictionary.]

From this question may arise two more:--

I. Whether John appeared or acted under the notion of a prophet before his entrance into the thirtieth year of his age. I am apt to think he did not: and hence I suppose it is said concerning him, "that he was in the deserts"; that is, he was amongst the rustics, and common rank of men, as a man of no note or quality himself, till he made himself public under the notion and authority of a prophet.

II. Whether he might not well know his kinsman Jesus in all this time, and admire his incomparable sanctity, and yet be ignorant that he was the Messiah. Yea, and when he modestly repulsed him from his baptism, was it that he acknowledged him for the Messiah? (which agrees not with John 1:33) or not rather that, by reason of his admirable holiness, he saw that he was above him?

[Till the day of his shewing unto Israel.] John was unquestionably a priest by birth; and being arrived at the thirtieth year of his age, according to the custom of that nation, he was, after examination of the great council, to have been admitted into the priestly office, but that God had commissioned him another way.

"In the room Gazith the great council of Israel sat, and judged concerning the priesthood. The priest in whom any blemish was found, being clothed and veiled in black, went out and was dismissed: but if he had no blemish, he was clothed and veiled in white, and going in ministered, and gave his attendance with the rest of the priests his brethren. And they made a gaudy day, when there was no blemish found in the seed of Aaron the priest."

This gospel, together with the Acts of the Apostles, were written by St. Luke, the beloved physician and companion of St. Paul, who wrote, as did the rest of the evangelists, by the special direction and inspiration of the Holy Ghost; where we may profitable remark the wonderful wisdom of God, who, in order to the confirming of our faith in the truth of the gospel, raised up a sufficient number of witnesses to testify the verify and infallible certainty of all that the gospel delivers unto us. Now this evangelist, St. Luke, dedicates this gospel, together with the Acts of the Apostles, to Theophilus, who was, as some think, an honourable senator; or a renowned and eminent person in the church, as others suppose: but many take the word Theophilus, not for a proper name, but common name, signifying every one that loveth God; to whom St. Luke addresses his discourse.

The first four verses of this chapter are a preface to the following history, and acquaint us with the reasons which induced St. Luke to write, namely, because divers persons in that age had imprudently and inconsiderately set upon writing gospels, without direction from the spirit of God, whose errors and mistakes were to be corrected by a true narrative. This St. Luke declares he was able to make, having had perfect understanding and knowledge of the truth of those things he was about to relate; partly by his familiarity with St. Paul, and partly by his conversation with the other apostles, who, constantly attending our Saviour, were eye and ear witnesses of those things that are the subject matter of the ensuing history.

Hence learn, 1. That there were some apocryphal writings (or writings which were not of divine authority) relating to the New Testament, as well as to the Old; as the books of Asher, Gad, and Iddo, are recited in the Old Testament, but were never received into the canon of the scripture: so were there some gospels, or historical relations of our Saviour's life and actions, wrote by persons which the church never received, as not having the impress of God's ordination.

Note, 2. That the gospels which St. Luke and the other evangelists wrote, have nothing of fallibility or uncertainty in them; they wrote nothing but what they either heard, or saw themselves, or else received from those that were eye and ear witnesses of matter of fact. It seemed good to me to write, having had perfect knowledge of all things from the very first.

In this and the following verses, the Holy Ghost gives us a description of John the Baptist, who was the harbinger and forerunner of our Saviour Christ; he is described, first by his parentage, being the son of Zacharias and Elizabeth. This Zacharias was a priest, who had a course in the temple, or a right to officiate there when it came to his turn; for we read that David appointed the priests, the sons of Aaron, to minister by turns, and divided them into four and twenty courses, 1Chr 24:1-31 every one ministering in the temple by their weeks.

Here note, that Zacharias, a priest, and attending the service of the temple, was a married person, having one of the daughters of Aaron to wife, according to the command of God, Lev 21:14 where the priest is required to marry one of his own people.

Learn hence, that neither the priests under the law did, nor the ministers of Christ under the gospel ought, to abhor the marriage-bed; nor judge themselves too pure for an institution of their Maker. The doctrine of the church of Rome, which forbids to marry, St. Paul calls a doctrine of devils.

Observe here, 1. The sweet harmony of this religious couple in the ways of God, "They both walked in the commandments of God." It is a happy match when husband and wife are one, not only in themselves, but in the Lord.

Observe, 2. The universality of their holiness and obedience; "They walked, not in some, but in all, the ordinances and commmandments of the Lord." Such as will approve themselves to be sincerely religious, must make conscience of every known duty, and endeavour to obey every precept and command of God.

Observe, 3. The high commendation which the Holy Spirit of God gives of this their religious course of holiness and obedience; they are pronounced blameless, and without sin. To live without gross sin, is our holiness upon earth; to live without any sin, will be our happiness in heaven. Many sins may be in him that has true grace; but he that has truth of grace, cannot allow himself in any sin. Such are the condescensions of the covenant of grace, that sincere obedience is called perfection. Truth of grace is our perfection on earth, but in heaven we shall have perfection as well as truth.

Observe, lastly, a pattern for their imitation who wait at God's altar, and are employed in and about holy things; such ought all the ministers of the gospel and their wives to be, what Zacharias and Elizabeth are here said to be, namely, blameless; that is, very innocent and inoffensive in their daily conversation.

Observe here, 1. This holy pair, Zacharias and Elizabeth, were fruitful in holy obedience, but barren in children; a fruitful soul and a barren womb are consistent, and do oft-times meet together. This religious couple made no less progress in virtue than in age, and yet their virtue could not make their age fruitful.

Observe, 2. Elizabeth was barren in the flower of her age, but much more so in old age. Here was a double obstacle, and consequently a double instance of the divine power in the birth of John the Baptist, shewing him to be a prophet very extraordinary, and miraculously sent by God.

Observe, 3. That when Almighty God in old times did long delay to give the blessing of children to holy women, he rewarded their expectaiton with the birth of some eminent and extraordinary person; thus Sarah after long barrenness, brought forth an Isaac; Rebecca, a Jacob; Rachel, a Joseph; Hannah, a Samuel; and Elizabeth, St. John the Baptist. When God makes his people wait long for a particular mercy, he gives it in at last with a double reward of their expectation.

Here note, 1. That none but a son of Aaron might offer incense to God in the temple; and not every son of Aaron neither: nay, not any of them at all seasons, God is a God of order, and hates confusion no less than irreligion. And, as under the law of old, so under the gospel of this day, No man ought to take this honour upon him, but he that is called of God, as was Aaron.

Observe, 2. That there were courses of ministration in the legal services, in which the priests did relieve one another weekly. God never purposed to burthen any of his servants with devotion, nor is he pleased when his service is made burthensome, either to or by his ministers. Many of the sons of Aaron served together in the temple, according to the variety of their employments, which were assigned them by lot: and accordingly it fell out this time, that Zachary was chosen by lot to burn incense.

Observe, 3. That morning and evening, twice a day, the priests offered up their incense to God, that both parts of the day might be consecrated to him, who was the Maker and Giver of their time. This incense offered under the law, represents our prayers offered to God under the gospel. These Almighty God expects that we should, all his church over, send up to him morning and evening. The ejaculatory elevations of our hearts should be perpetual; but if twice a day we do not present God with our solemn invocaton, we make the gospel less officious than the law; and can we reasonably think that Almighty God will accept of less now, than would content him then?

Observe here, 1. While the incense was burning, the people were praying; while the priest sends up his incense in the temple within, the people send up their prayers in the court without. The incense of the priest and the prayers of the people meet, and go up to heaven together.

Hence learn, that it is a blessed thing when both minister and people jointly offer up their prayers for each other at the same throne of grace, and mutually strive together in their supplications, one with, and one for another.

Observe, 2. How both priest and people keep their place and station; the priest burns incense in the holy place, and the people offer up their prayers in the outward court. The people might no more go into the holy place to offer up their prayers, than Zacharias might go into the holy of holies to burn incense. Whilst the partition wall stood betwixt Jew and Gentile, there was also a partition betwixt the Jews themselves. But now, under the gospel, every man is a priest to God, and may enter the holy of holies by the blood of Jesus. But, Lord! what are we the better for this great and gracious freedom of access to thee, if we want hearts to prize and improve our privilege from thee?

Whilst Zacharias was praying to God, an angel appears to Zacharias: When we are nearest God, the good angels are nighest us: they are most with us when we are most with him. The presence of angels with us is no novelty, but their apparition to us is so. They are always with us, but rarely seen by us. Let our faith see them, whom our senses cannot discern: their assumed shapes do not make them more present, but only more visible.

Observe, 1. The place as well as the time where the angel appeared, in the temple and at the altar, and on the right side of the altar of incense. As the holy angels are always present with us in our devotions, so especially in religious assemblies; as in all places, so most of all in God's house; they rejoice to be with us whilst we are with God, but they turn their faces from us when we go about our sins.

It was partly the suddenness, partly the unexpectedness, and partly the glory, of the apparition, that affrighted this good man. Glorious and sudden apparitions do affright even the holiest and best of men. We cannot bear the sight and presence of an angel without consternation and fear, in this our frail and sinful state. O happy, happy hour! when mortality and sin being taken out of our natures, we shall not only behold the glorified angels without fear, but the glorious God with delight and love. Lord! let me now see thee by faith, hereafter by sight. Sit in alio seculo, non in hoc! visio tua, merces mea. Gerson.

Observe here, 1. How apprehensive this good angel was of Zacharias's surprising fear, and encourages him against it. The holy angels, though they do not express it in words, yet they pity our frailties, and suggest comfort to us. The evil angels if they might, would kill us with terror; the good angels labour altogether for our tranquility and cheerfulness. The angel said unto him, Fear not.

Observe, 2. The comfortable words spoken unto Zacharias; Thy prayer is heard, and thy wife Elizabeth shall bear thee a son. No doubt Zacharias and Elizabeth had often prayed for a child, and now God sends them one when they least expected it.

Learn hence, that sometimes God gives in a mercy to us, when we least expect it; yea, when we have given over looking for it. No doubt it was the case here, Zachary and Elizabeth being both well stricken in age.

Observe, 3. The name which the angel directed Zacharias to give his son: Thou shalt call his name John, which signifies gracious; because he was to open the kingdom of grace, and to preach the grace of the gospel through Jesus Christ. The giving of significant names to children, has been an ancient and pious practice; names which either carried a remembrance of duty or of mercy in them.

Here the angel declares to Zacharias, what kind of son should be born unto him, even one of eminent endowments, and designed for extraordinary services. The proof of children makes them either the blessings or crosses of their parents. What greater comfort could Zacharias desire in a child, than is here promised to him?

1. He hears of a son that should bring joy to himself, and many others; even to all that did expect the coming of the Messias, whose forerunner the Baptist was.

2. That he should be great in the sight of the Lord; that is, a person of great eminency, and great usefulness, in the church.

A person of great riches and reputatuion is great in the sight of men; but the man of great ability and usefulness, the man of great integrity and serviceableness, he is truly great in the sight of the Lord. They are little men in the sight of the Lord, that live in the world to little purposes; who do little service to God, and bring little honour and glory to him. But the man that does all the possible service he can for God, and the utmost good he is capable of doing to all mankind; he is a person great in the sight of the Lord; and such was the holy Baptist.

3. It is foretold, that he should neither drink wine nor strong drink, that is, that he should be a very temperate and abstemious person, living after the manner of the Nazarites, though he was not separated by any vow of his own or his parents; but by the special designation and appointment of God only, it was forbidden the priest, under the law, to drink either wine or strong drink, upon pain of death, during the time of their ministration, Lev 10:9 and the ministers of Christ under the gospel, are forbidden to be lovers of wine. 1Tim 3:3.

4. He shall be filled witt he Holy Ghost from his mother's womb; that is, he shall be furnished abundantly with the extraordinary gifts and sanctifying graces of the Holy Spirit, which shall very early appear to be in him, and upon him.

5. His high and honourable office is declared, that he shall go before the Messias, as his harbinger and fore-runner, with the same spirit of zeal and courage against sin, which was found in the old prophet Elias, whom he did so nearly resemble.

6. The great success of his ministry is foretold, namely, That he should turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; that is, the hearts of the Jews to the Gentiles, say some; that he should bring men say others, even the most disobedient and rebellious Pharisees and Sadducees, Publicans and sinners, unto repentance, unto the minding of justice and righteousness, and all moral duties; and thus he made ready a people for the Lord, by fitting men to receive Christ upon his own terms and conditions; namely, faith and repentance.

From the whole, note, that those whom Almighty God designs for eminent usefulness in his church, he furnishes with endowments suitable to their employemnt; and when he calls to extraordinary service, comes in with more than ordinary assistance. Here was the holy Baptist extraordinarily called, and as extraordinarily furnished, for his office and ministry.

Observe here, Zacharias being slow to believe so strange a message; asks the angel, by what sign he should know that this thing, so far above the usual course of nature, should come to pass?

The angel answers, that he was dispatched by God as a messenger extraordinary, to declare this good news to him. And seeing he was so hard to believe it, and required a sign, he should have it, but such an one as should be a punishment of his unbelief, as well as a sign to confirm his faith; namely, he should from thenceforeward, to the birth of the child, be dumb and deaf, as the original word signifies; because he had not hearkened to the angel's speech, he was struck deaf; and because he had gain-said it, he was made dumb.

Learn hence, that the word of God in the mouth of his messengers is God's own word, and as such to be received and believed.

2. That not believing their word, is a sin which God will severely punish; it is all one not to believe God, and not to believe the messengers of God speaking from him. Some expositors will have this dumbness of Zacharias to be prefigurative. The priest, at the dismission of the people, when the service of the temple was finished, was to pronounce the blessing recorded, Num 6:24,25 which when Zacharias was about to do, he was struck dumb and could not perform it; signifying thereby, that the silencing of the Levitical priesthood was now at hand: that they must expect another kind of worship, and that he who was able to bless indeed, namely, the Messias, was near at hand.

Observe lastly, that though Zacharias ceased to speak, yet he did not cease to minister; he takes not his dumbness for a dismission, but stays out the eight days of his course, knowing that the service of his heart and hand would be accepted of that God which had bereaved him of his tongue. The powers which we have we must make use of in the public service of God, who will accept us according to what we have; pardoning our infirmity, and rewarding our sincerity.

The priest, during the time of their administration, had their lodgings in buildings appertaining to the temple. Zachary having ended his administration, leaves his lodgings, and returns to his house, where his wife Elizabeth conceiving, she hides herself; that is, retires from company partly to prevent the discourse of people, until it was out of all doubt that she had conceived, and partly to give herself opportunity of returning her thankful acknowlegments unto God, who had given her this miraculous mercy; and had thereby taken away, the reproach of barrenness which was so heavy and insupportable among the Jews.

Note here, two things, 1. How piously Elizabeth ascribes this mercy to the power of God: Thus hath the Lord dealt with me. It is God that keeps the key of the womb in his own hand, and makes the fruit of it his reward, and therefore children are to be owned as his special gift.

Note, 2. How great a reproach bodily barrenness is in the sight of man, but not so great as spiritual barrenness in the sight of God; for this is at once a reproach to God, a reproach to religion, a reproach to professors, and to ourselves.

In this history of our Saviour's miraculous and immaculate conception, we have several things observable, as, 1. The messenger sent from heaven to publish the news of their conception of the son of God, an angel; an evil angel was the first author of our ruin; a good angel could not be the author of our restoration, but is the joyful reporter of it.

Observe, 2. The angel's name, Gabriel, which signifieth the power of God; the same angel who had many hundred years before declared to the prophet Daniel the coming of the Messiah.

Observe, 3. The place which the angel is sent unto, Nazareth, an obscure place, little taken notice of; yea, a city in Galilee, out of which arises no prophet; even there doth the God of prophets condescend to be conceived. No blind corner of Nazareth can hide the blessed virgin from the angel. The favours of God will find out his children wherever they are withdrawn.

Observe, 4. The person whom the angel is sent unto, To a virgin espoused, whose name was Mary; for the honour of virginity, Christ chose a virgin for his mother; for the honour of marriage, a virgin espoused to a husband.

Observe, 5. The message itself, Hail, thou that art highly favoured, the Lord is with thee; blessed art thou among women.

Where note, that the angel salutes the virgin as a saint, he doth not pray to her as a goddess. The church of Rome idolatrously uses these words as a prayer to the holy virgin (saying ten Ave Maries for one Pater-Noster) 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 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, says the angel, Blessed art thou among women; he doth not say, Blessed art thou above women. Let the church of Rome be as copious as they will in the commendation of the mother, so they do not derogate from the glory of the Son.

But how senseless are they,

1. In turning a salutation into a prayer!

2. In making use of these words upon every occasion, which were spoken by an angel upon a special occasion!

3. 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 that is with the Lord!

Observe, 6. The effect which the sight and salutation of the angel had upon the holy virgin; she was afraid. If Zachary before her was amazed at the sight of the angel, much more the virgin, her sex subjecting her to fear. All passions, but particularly the passion of fear, disquiets the heart, and makes it unfit to receive the messages of God. Therefore the angel instantly says unto her, Fear not, let joy enter into thy heart, out of whose womb shall come salvation. Thus the fears of holy persons do end in comfort: joy was the errand which the angel came upon and not terror. What little cause she had to fear the presence of an angel, who was so highly favoured of him, at whose presence the angels tremble! But we see the holiest person on earth cannot bear the presence of a holy angel, much less the presence of a holy God, nor stand before the manifestations of his favours:

Lord! how unable then will the wicked be at the great day to stand before the manifestation of thy fury! If the sight of a holy angel now makes the best of saints to quake and tremble, what will the sight of an infinitely holy and just God then do, when the wicked shall be slain by the brightness of his presence?

Observe lastly, the character which the angel gives of the person that should be born of the blessed virgin, He shall be great, and called the son of the Highest. Great, in respect of his person: Great, in respect of his offices: Great, in respect of his kingdom; for God would settle upon him a spiritual kingdom, of which David's earthly one was a type which shall never be abolished: though the administration of it by the word and sacraments shall cease at the day of judgment, when he shall deliver up the kingdom, in that respect, to his father. All other kingdoms, have had, or shall have, their periods, but the gospel-church, which is Christ's kingdom, shall continue till his kingdom of glory be revealed.

Observe here, 1. The virgin's question, How shall this be? This question did not import her denial of the possibility of the thing, but her wonder at the strangeness of the thing; it proceeded rather from a desire of information, than from a doubt of infidelity. Therefore she doth not say, This cannot be, nor, How can this be? but, How shall this be? She doth not distrust, but demand, how here virginity shall become fruitful, and how she, being a virgin, could bring forth a son?

Observe, 2. The angel's reply to the virgin's question, The Holy Ghost shall come upon thee.

Where note, the angel declares the author who, but not the manner how: the Holy Ghost shall come upon thee, but in what way, and after what manner, is not declared: no mother knows the manner of her natural conception, what presumption had it then been for the mother of the Messiah, to have inquired how the Son of God could take flesh and blood of his creature! It is for none but the Almighty to know those works which do immediately concern himself.

Observe, 3. The holy and immaculate conception of our blessed Redeemer: The Holy Ghost shall come upon thee, and the power of the Most High shall overshadow thee; wherefore that holy thing which shall be born of thee, shall be caled the Son of God; that is, the Holy Ghost shall prepare and sanctify so much of thy flesh blood, or seed, as shall constitute the body of Chirst. For though it was a work of the whole Trinity, yet it is ascribed particularly to the Holy Ghost, sanctification being his peculiar work. And the title and epithet of that holy thing, sheweth the purity and immaculateness of Christ's human nature, and that none was ever born thus holy and immaculate but Christ only; because none had ever such a way and means of conception, but only he: Therefore that holy thing shall be called the Son of God; not constituted and made, but evidenced and declared. Christ was God before he assumed flesh, even from eternity; but his taking flesh in this manner, evidences him to be the Son of God.

Observe, 4. The argument used by the angel to confirm Mary in the belief of what he had told her, namely, the wonderful conception of her cousin Elizabeth, in her old age, who was now six months gone with child.

Where observe, 1. What an exact knowlege God has, and what a particular notice he takes of all the children of men; he knoweth not only ourselves, but our relations also, Behold thy cousin Elizabeth: the knowledge which God has of every person, and every action, is a clear and distinct knowledge.

Note, 2. How the angel strengthens her faith by a consideration drawn from the almighty power of God; With God nothing shall be impossible, be it ever so strange and difficult. There is no such way to overcome difficulties, as by strengthening our faith in the almighty power of God. Faith will enable us to assent to truths, though seemingly incredible, and to believe the possiblity of things, though appearing impossible.

Observe, lastly, how the virgin expresses her faith and obedience, her submission and entire resignation, to the divine pleasure, to be disposed of by God as he thought fit: Behold the handmaid of the Lord, be it unto me according to thy word. We hear of no more objections or interrogations, but a humble and submissive silence.

Learn hence, that a gracious heart, when once it understands the pleasure of God, argues no farther, but quietly rests in a believing expectation of what God will do. All disputations with God, after his will is made known and understood, arise from infidelity and unbelief. The virgin having thus consented, instantly conceived by the overshadowing power of the Holy Ghost.

Observe here, 1. The visit made by the Virgin Mary to her cousin Elizabeth. The holy virgin had understood by the angel, that Elizabeth was no less akin to her in condition than in relation, being both fruitful in conception; she hastens into the hill country to visit that holy matron: the two wonders of the world were now met under one roof, to congratulate their mutual happiness; only the meeting of the saints in heaven, can parallel the meeting of these two saints on earth.

Observe, 2. The design and intention of this visit, which was partly to communicate their joys to each other, and partly to strengthen the faith of each other: such a soul as has Christ spiritually conceived in it, is restless and cannot be quiet till it has imparted its joy.

Observe, 3. The effect of the virgin's salutation; she had no sooner saluted Elizabeth, but the babe in Elizabeth's womb leaped for joy, doing homage, and paying adoration, to his Lord, who was then in presence. If Elizabeth and her holy babe thus rejoiced, when Christ came under their roof, how should our hearts leap with in us, when the Son of God vouchsafes to come into the secret of our souls, not to visit us for an hour, but to dwell with us, yea, to dwell in us, and that for ever.

Observe, 4. How Elizabeth, by an extraordinary spirit of prophecy, confirms what the angel before had told the holy virgin: Blessed, says she, art thou among women, and blessed is the fruit of thy womb; and what an honour is this, that the mother of my Lord, should come unto me!

Where note, how Elizabeth acknowledged the incarnation of Christ, and the union of the divine and human nature in the person of the Mediator. She acknowledges Christ to be her Lord, and Mary to be the mother of the Son of God.

Observe, lastly, how the virgin is pronounced blessed, not so much for carrying Christ in her womb by sense, as for bearing him in her heart by faith; Blessed is she that believed. Mary was not so blessed in the bringing forth Christ, as believing in him: yet the believing here mentioned, I take to be, her firm assent to the message brought her by the angel; as if Elizabeth had said, "Dumbness was inflicted on my husband for his unbelief of what the angel said, but, Blessed art thou that didst believe the angel." My husband, a man, an aged man, a learned and eminent man, a priest of the most high God; and the message to him of more appearing possibility; yet he disbelieved; but thou a woman, a mean, unlearned woman, of a private condition, and the message brought most incredible both to nature and reason, and yet it is believed by thee! Blessed therefore is she that believed; and know, that as a reward for thy faith; all things shall certainly be performed that were foretold thee from the Lord.

Learn hence, 1. That it is the property of God to do great and wonderful things. Our faith must be great, and our expectation great; great expectations from God, honour the greatness of God.

2. That if our faith be great, God's performances will be gracious and full. Blessed is she that believed; for there shall be a performance of those things which were told here from the Lord.

This is the first canticles, or song of praise, recorded in the New Testament, composted by the blessed virgin with unspeakable joy, for designing her to be the instrument of the conception and birth of the Saviour of the world.

Where observe, 1. The manner of her praise; the soul and spirit bear their part in the work of thanksgiving, My soul doth magnify, my spirit hath rejoiced. As the sweetest music is made in the belly of the instrument, so the most delightful praise arises from the bottom of the heart.

Observe, 2. The object of her praise; she doth not magnify herself, but the Lord; yea, she doth not rejoice so much in her son, as in her Saviour.

Where note, 1. That she doth implicitly own and confess herself a sinner; for none need a Saviour, but a sinner; and,

2. By rejoicing in Christ as her Saviour, she declares how she values herself, rather by her spiritual relation to Christ as his member, than by her natural relation to him as his mother; according to that of St. Austin, Beatior fuit Maria percipiendo Christi fidem, quam concipiendo carnem; she might have been miserable, notwithstanding she bore him as her son, had she not believed in him as her Saviour: therefore she sings, My spirit hath rejoiced in God my Saviour.

Observe, 3. How she admires and magnifies God's peculiar favour towards herself, in casting an eye upon her poverty and low condition; that she, a poor, obscure maid, unknown to the world, should be looked upon with and eye of regard by him that dwells in the highest heavens.

Where note, that as God magnified her, she magnified him, ascribing all honour and glory to him that had thus dignified and exalted her. He that is mighty hath done for me great things, and glorified be his name.

Observe, 4. She thankfully takes notice, that it was not only a high honour, but a lasting honour, which was conferred upon her. All generations shall call me blessed. She beholds an infinite, a lasting honour prepared for her, as being the mother of an universal and everlasting blessing, which all former ages had desired, and all succeeding ages should rejoice in, and proclaim her happy, for being the instrument of.

5. How the holy virgin passes from the consideration of her personal privileges, to the universal goodness of God; shewing us, that the mercies and favours of God, were not confined and limited to herself, But his mercy is on all them that fear him, throughout all generations. She declares the general providence of God towards all persons, his mercy to the pious, his mercy is on all them that fear him; his justice on the proud, he hath put down the mighty from their seats, and scattered the proud in the imagination of their hearts; his bounty to the poor, he fills the hungry with good things.

Learn hence, the excellency and advantageous usefulness of the grace of humility; how good it is to be meek and lowly in heart. this will render us lovely in God's eye, and though the world may trample upon us, he will exalt us to the admiration of ourselves, and the envy of our despisers.

Observe lastly, how she magnifies the special grace of God in our redemption; He hath holpen his servant Israel; that is, blessed them with a Saviour, who lived in the faith, hope, and expectation, of the promised Messiah, and this blessing, she declares, was

1. The result of great mercy, He remembering his mercy, hath holpen his servant Israel.

2. The effect of his truth and faithfulness in his promises, as he promised to our forefathers, Abraham and his seed for ever.

Learn hence, that the appearance of the promised Messiah, in the fulness of time, in order to the redemption and salvation of a lost world, it was the fruit of God's tender love, and the effect of his faithfulness in the promises made of old, to his church and children: He hath holpen his servant Israel, in remembrance of his mercy, as he spake to our forefathers, to Abraham, and to his seed for ever.

Two things are here observable, 1. The civil courtesy of the Virgin Mary, towards her cousin Elizabeth. She stays with her three months, probably till she was delivered and brought to bed, not leaving her just at the time of travail: for the angel told Mary, Luke 1:36, that it was then the sixth month with Elizabeth, after which Mary stays with her three months, which made up the full time. To visit and accompany our friends in the time of their distress, is not only an act of civil courtesy, but of religious piety; not a matter of indifference, but of duty, Jas 1:27. "Pure religion, and undefiled is this, to visit in affliction;" that is, this is an eminent act and exercise of religion, the evidence and fruit of sincere religion; and the virgin's doing this was an act and instance of her piety, as well as of her civil courtesy.

Observe, 2. The religious joy, and spiriutal rejoicing, which the neighbours and kindred expressed at the lying-in of Elizabeth: they did not meet together upon that great occasion, only to eat and drink and make merry; "but they rejoiced that the Lord had shewed great mercy upon her." Oh, how rarely is this example followed in our age! At the delivery of the mother, and at the birth of the child, how little is God taken notice of! How little is his power magnified, and his goodness celebrated, in opening the womb, in giving strength to bring forth! And how rarely is this the subject of discourse at the woman's labour! Verily, if the mercy of a child, and the safe delivery of the mother, be not the first and principal things taken notice of at such rejoicing meetings, they look more like Pagan than Christian rejoicings.

Observe here, 1. The circumcision of the child at eight days old, according to the commandment, Gen 17:12.

Where note, first, the act, circumcising.

Secondly, the time, at eight days old.

God commanded every male child to be circumcised; because the males by the foreskin, propagate sin, and convey original impurity.

By this ordinance, God gave his people to understand the exceeding filthiness of sin, and that man brings something into the world with him, which ought presently to be cut off.

Note also, the time of circumcising the child, at eight days old; not before, lest the child should be too weak to bear the pain; and it must not be deferred longer, lest God interpret the delay to be a contempt of the ordinance.

Hence by the way we may learn, that God did not tie salvation to the outward sacrament; for if the child had perished that died uncircumcised, it had been a hard thing to defer circumcision eight hours. 'Tis not the want, but the contempt and neglect, of the sacrament that damns. "It came to pass on the eighth day they came to circumcise the child." We find in scripture, the ordinance appointed, and the time limited, but neither the persons nor the place declared: Moses's wife "circumcised the child, and that in an inn," Exod 4:25.

A duty is sometimes positively enjoined in the scriptures, when the circumstances belonging to the duty are undetermined. Thus the sacrament of the Lord's supper is appointed by Christ; but the time, the place, the gesture, are not positively commanded, but to be prudentially determined.

Observe, 2. The name is given, or at least declared, at the time of the child's circumcising, and that by his parents; "His mother said, he shall be called John."

But how did his mother know that, when her husband was dumb?

Ans. 'Tis likely her husband Zachary had, by a writing, informed his wife concerning the whole vision, and what name was imposed upon him by the angel; therefore she says, "He shall be called John," and Zachary ratifies it, "His name is John." The nomination was originally from the angel, the imposition of the name is now at circumcision from the parents.

Observe, 3. How ancient a custom it has been to give names to children, according to the names of their fathers or kindred: "There is none of thy kindred of this name," say they: the Jews made it a part of religion, to give suitable names to their children, and significant names.

Accordingly they either gave them names to put them in remembrance of God's mercy to them, or of their duty to him. Thus Zachary signifies the remembrance of God; which name points at God's mercy in remembering him, and his duty in remembering God.

Well then, it is usual and useful for parents to give significant names to their children: then let the children have an holy ambition to make good the signification of their names. Thus John signifies the grace of God; but how will that gracious name be raised up in judgment against that child that is graceless!

Observe, 4. How Zacharias's speech is immediately restored to him upon the naming of his child. The angel, Luke 1:20, told him, "he should be dumb till the things he had told him should be performed;" and now that they were performed, his tongue is loosed, and he praised God in a most thankful manner.

Observe, 5. The effect which all this had upon the neighbourhood; "Fear came upon all them that dwelt round about them;" that is, an awful and religious fear of God, occasioned by these miraculous operations; and they laid up these sayings in their hearts; that is, considered of them,. and pondered upon them. It argues a very vain spirit and temper of mind, when we pass over the observation of God's wonderful acts with a slight regard. The true reason why we do so little admire the wonderful works of God, is, because we consider so little of them.

Observe, 6. The special favour vouchsafed by God to this child John: "The hand of the Lord was with him;" that is, God was in a special manner present with him, to direct and assist him, to protect and prosper him. The hand of God, in scripture, signifies the help of God, the strength and assistance of God. The hand of man is a weak and impotent hand, a short and ineffectual hand: but the hand of God is a strong hand, an almighty hand, able to assist and help, able to protect and preserve: "The hand of the Lord was with him;" that is, the heart of God and the help of God, the love and favour of God to support him, the power and providence of God to protect and preserve him. Lord, let our hearts be with thee, and then thy heart and thy helping hand will be with us.

Here observe, 1. That no sooner was Zacharias recovered and restored to his speech, but he sings the praises of his Redeemer, and offers up a thanksgiving to God; the best return we can make to God for the use of our tongues, for the giving or restoring of our speech, is to publish our Creator's praise, to plead his cause, and vindicate his honour.

Observe, 2. What it is that Zacharias makes the subject-matter of his song: what is the particular and special mercy which he praises and and blesses God for. It is not for his own particular and private mercy; namely, the recovery of his speech, though undoubtedly he was very thankful to God for that mercy; but he blesses and praises God for catholic and universal mercies bestowed upon his church and people: he doth not say, Blessed be the Lord God of Israel, that hath visited me in mercy, that hath once more loosed my tongue, and restored my speech: but, "Blessed be the Lord that hath visited and redeemed his people."

Whence learn, that it is both the duty and disposition of a gracious soul, to abound in praise and thankfulness to God, more for catholic and universal mercies towards the church of God, than for any particular and private mercies how great soever towards himself; "Blessed be God for visiting and redeeming his people."

Observe, 3. In this evangelical hymn there is a prophetical prediction, both concerning Christ, and concerning John. Concerning Christ, he declares, that God the Father had sent him of his free mercy and rich grace, yet in performance of his truth and faithfulness; and according to his promise and oath which he had made to Abraham, and the fathers of the Old Testament.

Where note, 1. He blesses God for the comprehensive blessing of the Messiah; "Blessed be the Lord God of Israel, who hath visited his people:" namely, in his Son's incarnation. The Lord Jesus Christ, in the fulness of time, made such a visit to this sinful world, as men and angels admired at, and will admire to all eternity.

Note, 2. The special fruit and benefit of this gracious and merciful visitation, and that was the redemption of a lost world, he hath visited and redeemed his people. This implies that miserable thraldom and bondage, which we were under to sin and Satan, and expresses the stupendous love of Christ, in buying our lives with his dearest blood; and both by price and power rescuing us out of the hands of our spiritual enemies.

Note, 3. The character given of this Saviour and Redeemer; he is a horn of salvation; that is, a royal and glorious, a strong and powerful Saviour to his church and people. The horn, in scripture, signifies glory and dignity, strength and power; as the beauty, so the strength of the beast lies in its horn: now Christ being styled a horn of salvation, intimates, that he himself is a royal and princely Saviour, and that the salvation which he brings, is great and plentiful, glorious and powerful; "God hath raised up a horn of salvation for us in the house of his servant David."

Note, 4. The nature and quality of that salvation and deliverance, which the Son of God came to accomplish for us; not a temporal deliverance, as the Jews expected, from the power of the Romans; but spiritual, from the hands of sin and Satan, death and hell: his design was to purchase a spiritual freedom and liberty for us, "that we might be enabled to serve him without fear;" that is, without the servile and offending fear of a slave, but with the dutiful and ingenuous fear of a child: and this in "holiness and righteousness;" that is, in the duties of the first and second table, "all the days of our life."

Learn hence, that believers, who were slaves of Satan, are by Christ made God's free men.

Secondly, that as such, they owe God a service, a willing, cheerful, and delightful service, without fear; and a constant, persevering service all the days of their life, that "we being delivered out of the hands, &c."

Note, 5. The source and fountain from whence this glorious Saviour and gracious salvation did arise and spring; namely, from the mercy and faithfulness of God; "To perform the mercy promised to our forefathers, and to remember his holy covenant, the oath which he sware to our father Abraham."

Learn hence, that the Lord Jesus Christ, the mercy of mercies, was graciously promised, and faithfully performed, by God to his church and people. Christ was a free and full mercy; a suitable, unsearchable, and everlasting mercy; which God graciously promised in the beginning of time, and faithfully performed in the fulness of time. Thus far this hymn of Zacharias respects the Messiah.

Observe, 4. How he next turns himself to his child, and prophesies concerning him: "And thou, child, shalt be called the prophet of the Highest, &c."

Where note, 1. The nature of his office, "thou shalt be a prophet;" not a common and ordinary one, but a prophet of the highest rank; the messenger of the Lord of Hosts. A prophet thou shalt be, annd more than a prophet.

Note, 2. As the nature of his office, so the quality of his work: "Thou shalt go before the face of the Lord, to prepare his way:" thou shalt be an herald and harbinger to the Most High; thou shalt go before the face of the Messias, and by thy severe reproofs, and powerful exhortations, shalt prepare his way before him, and make men fit and ready to receive this mighty Saviour. Thou, child, shalt be as the morning star, to foretell the glorious arising of this Sun of Righteousness.

Learn hence, 1. That it is the highest honour and dignity to serve Christ in the quality and relation of a prophet.

2. That it is the office and duty of the prophets of Christ, to prepare and make fit the hearts of men, to receive and embrace him.

Observe, 5. That Zacharias having spoken a few words concerning his son, he returns instantly to celebrate the praises of our Saviour, comparing him to the rising sun, which shined forth in the brightness of his gospel, to enlighten the dark corners of the world: "Through the tender mercies of our God, whereby the day-spring from on high hath visited us, to give light to them that sit in darkness."

Learn hence, 1. That Jesus Christ is that true Sun of Righteousness, which in the fulness of time did spring from on high to visit a lost and undone world.

2. That the great errand of Christ's coming into the world, and the particular end of his appearing in the flesh, was "to give light to them that sit in darkness."

3. That it was nothing less than infinite mercy, and bowels of compassion in God and Christ, which inclined him to come from on high, to visit them that sit in darkness: "Through the tender bowels of mercy in our God, whereby his own and only son sprung from on high to visit us here below, who sat in darkness and the shadow of death; and to guide our feet unto the way that leads to everlasting peace."

Here we have a short account of John's private life before he entered upon his public ministry, which was at thirty years of age; "He grew," that is, in bodily stature, "and waxed strong in spirit;" that is, in the gifts and graces of the Holy Spirit, which increased with his age, and shewed themselves in him every day more and more. "And he was in the deserts; "that is, in the mountainous country of Judea, where he was born, till the time of his preaching to and amongst the Jews; not that he lived like a hermit, recluse from all society with men, but contented himself to continue in an obscure privacy, till called forth to promulge and preach the gospel: and when that time was come, John leaves the hill country, and enters with resolution and unwearied diligence upon his public ministry; teaching us, by his example, that when we are fit and ripe for public service, we should no less willingly leave our obscurity, than we took the benefit of it for our preparation. John abode in the deserts till his shewing unto Israel; that is, till the time of his setting forth to execute his office among the Jews.