Luke 1
BolesLuke 1:1-4
A ON THE GOSPEL
TO LUKE
PREFACE OF THE GOSPEL
1 Forasmuch as many—Luke introduces his narrative of the earthly life of Jesus by giving in his preface a reason for his writing it. “Many” had written accounts of the ministry of Jesus; the preaching of the apostles related the history of the earthly life of Jesus, and those who heard them prepared an account for the benefit of others. The “many” does not include Matthew and Mark, although Matthew was an apostle and an eyewitness, and Mark probably drew his material from what he learned from Peter. John’s gospel was not written at this time, and it is not probable that Luke had seen the accounts of Matthew and Mark. Those who had written these accounts to which Luke here refers were uninspired; hence the necessity of Luke’s giving an inspired and accurate account.
have taken in hand to draw up a narrative—The failure of those referred to by Luke and their partial account imposed the necessity on Luke to give a complete record. However, some think that nothing more is meant here by Luke than the simple undertaking of the task before him without any reference to the incomplete work of others. The motive of others was to give to the world the story of Jesus; hence they had drawn “up a narrative concerning those matters which have been fulfilled among us.” Luke purposes to give to the world a complete history of the facts of the Christian faith; he designs to substitute an inspired account in the place of those accounts written by the “many” to which he here refers.
2 even as they delivered them unto us,—All the first witnesses of these things were apostles, disciples, and others; Luke is a sure witness because he gives a true account of the facts of the gospel as the whole company of the apostles declared them. Luke begins his account with the conception of John the Baptist; but the disciples were eyewitnesses only from the beginning of the ministry of Jesus, when he was about thirty years old; the other information Luke gleaned from the testimony of those persons who were acquainted with the facts, and guided by the Holy Spirit recorded them. “Eyewitnesses” were those who had seen the events as they occurred, and were the apostles and other disciples of Jesus; they had not been witnesses of the birth and childhood of John and Jesus. These witnesses are referred to as “ministers of the word” some take “word” here in the sense of eternal word (John 1:1-3), but this specific and peculiar use of the term is used only by John. The gospel is often called the “word” (Luke 5:1;Acts 6:2). It seems clear from this that Luke was not a disciple from the beginning.
3 it seemed good to me also,—Here Luke gives his reason for writing; his course is natural. From these motives he thought best to write, since he had a perfect knowledge of these things. He had “traced the course of all things accurately from the first”; that is, he had checked on all of the things of which he writes from those who had been eyewitnesses. Luke, guided by the Holy Spirit, was incited to write on this subject because he had peculiar qualifications and facilities for the task; he had the perfect knowledge of all the things relating to his narrative. “All things” refer to all things of importance, such as Luke deemed by the Holy Spirit essential to his narrative; he had traced all these accounts “accurately from the first” and was prepared to give them in the order that he follows in his narrative. The word “accurately” gives the emphasis to what he states as being perfectly reliable; these are given by Luke “in order”; that is, they are arranged in his account in their proper connection; he does not mean here that he is going to relate everything in his gospel in chronological order.
most excellent Theophilus;—Luke writes to “Theophilus.” It is a matter which has not been determined whether Theophilus was the name of an individual, or whether the name is used to denote all “lovers of God” or “friends of God.” The name signifies “a lover of God” or a “friend of God.” This name was common for persons at that time; some commentators have interpreted this name to mean all who have dedicated themselves as lovers of God and beloved of him; others think that Theophilus was a pupil of Luke, and that Luke intended through him to give to the world this narrative of Jesus. The epithet “most excellent” seems to restrict the name to an individual, as it is applied to Festus and Felix. (Acts 24:23 26:25.)
4 that thou mightest know the certainty concerning the things—This again expresses Luke’s purpose of writing this narrative; it was that Theophilus and by implication all others would inform themselves in regard to the origin of these facts and principles on which Christianity was based. This implies that the other accounts referred to in verses 1 and 2 were imperfect narratives, and that no one could get an accurate and connected view of Christ’s life and ministry. Theophilus as a Christian disciple had already received some instruction in divine things; naturally this instruction would follow the order of a connected narrative. He was to be “instructed” in all the things recorded by Luke. The original from which “instructed” comes means “catechised,” which means to instruct by word of mouth; this is the term used also of Apollos (Acts 18:25) and the Jews addressed by Paul (Romans 2:18) as the representative of the church. This passage shows the insufficiency of oral instruction, and it also shows the habit of the early church, to teach systematically out of these narratives. The Holy Spirit thus through Luke made an inspired history for all to read and study.
Luke 1:5-25
SECTION ONE
BIRTH OF JOHN THE BAPTIST; BIRTH AND
OF JESUS
Luke 1:5 to 2:52
- THE BIRTH OF JOHN THE BAPTIST
5 There was in the days of Herod,—This entire chapter is found in Luke only, and is therefore the only record which we have of these events connected with the birth of John and of Jesus. This Herod, king of Judea, is commonly distinguished as “Herod the Great.” Luke properly begins with this verse, as the preceding verses constitute what we call the “Preface.” Matthew uses similar language with respect to Herod. (Matthew 2:1.) Luke recognizes events as being marked by the life or times of some principal man. (Luke 4:25; Luke 4:27.) Judea was a province under the Roman government at this time, and had been for some years. It is probable that the birth of John occurred near the end of the reign of Herod. The title “king of Judaea” had been decreed to Herod by the Roman senate on the recommendations of Antony and Octavius.
a certain priest named Zacharias, of the course of Abijah —Luke wastes no words in getting to his subject; he describes minutely the parents of John . “The course of Abijah” was the eighth course. (1 Chronicles 24:1-10.) David divided the priests into twenty-four classes for their convenience in ministering in the tabernacle worship “as the duty of every day required.” (2 Chronicles 8:14.) Each course, from this circumstance, seems to have been called a “daily” course, though the period of its service lasted a week. Abijah received the eighth of the twenty-four classes into which David divided the priests;the head of a course was called the “chief priests.”
Zacharias had “a wife of the daughters of Aaron, and her name was Elisabeth.” Elisabeth was a descendant of Aaron and of the priestly tribe; it was a Levitical law that no priest should marry out of his tribe. (Numbers 36:7-8.) John the Baptist was of the tribe of Levi on both sides; his father Zacharias was a priest and his mother Elisabeth of the priestly family; Luke is careful to show that both the father and mother were of the priestly line.
6 And they were both righteous before God,—Here Luke speaks of the character and circumstances in life of these parents of John. “They were both righteous.” This describes their personal character; they were pious and humble before God; “righteous” refers to what is just and right in the sight of the law rather than to goodness and benevolence of disposition, although the two qualities were combined in Zacharias. They walked “in all the commandments and ordinances of the Lord blameless.” This expresses the habitual daily conduct, including moral precepts and ceremonial rites. Perhaps Luke means to express extraordinary piety, rather than absolute perfection. Such parents are usually chosen of God to be eminently honored and blessed; they were both obedient to the will of God as contained in the Old Testament scripture; they were truly and sincerely living in accordance to the law of Moses;they were blameless according to the imperfect system under which they lived.
7 And they had no child,—Zacharias and Elisabeth were both very old, “well stricken in years”; it seemed from the course of nature that it was impossible for them to have children. “Elisabeth was barren”; many of the Old Testament characters were barren. Sarah, Rebecca, Rachel, and Hannah were barren; it was accounted a disgrace among the ancients for a wife to be barren; not that their barrenness was the effect of sin, but ordained rather by man as a failure to fill the mission that God intended. The wife of Aaron was named Elisabeth (Elisheba), as was the wife of Zacharias. (Exodus 6:23.) Some claim that Zacharias could not have been over fifty years old, as the duties of the priest’s office could not be performed beyond that age. “Well stricken in years” does not necessarily mean that he was bowed down and wrinkled with age; it is quite likely that Elisabeth was near the same age of her husband, and if after many years of married life they were childless, their prospects of having children must have been hopeless.
8, 9 Now it came to pass, while he executed the priest’s office—Zacharias was faithful in performing the duties which pertained to his course; he ministered with others of the course or family of Abijah. One of the priests burned incense, another changed the showbread on the Sabbath day, and another took charge of the fire on the altar for burnt offerings; in this way their labors were appointed and a more responsible discharge of the various services secured from each individual. Each of the twenty-four courses served in rotation, but those belonging to a course cast lots each day for the service they were respectively to perform. At this time the course to which Zacharias belonged was serving in the sanctuary, and it fell to him by lot to burn incense, which was the most honorable service, and could be performed only once on the same day by any priest, although incense was offered twice each day, at the morning and evening sacrifice. (Exodus 30:7-8.)
10 And the whole multitude of the people were praying—The people assembled in the courts which surrounded the holy place, and while the priests were within burning incense, the people out in the court were engaged in silent prayer. One of the two priests, whose lot it was to offer incense, brought fire from off the altar of burnt offering to the altar of incense, and then left the other priest there alone, who, on a signal from the priest presiding at the sacrifice, kindled the incense. Reference is had in Revelation 8:3-4 to this service, and the prayers of God’s people, which were symbolically said to ascend upon the smoke of the incense. Since the people assembled for silent prayer at the time of the burning of incense, that hour has been called the hour of prayer. (Acts 3:1.) This hour was at the evening sacrifices which began about three o’clock.
11 And there appeared unto him an angel of the Lord— While Zacharias was attending to the duties of burning incense the angel Gabriel appeared to him;eve do not know the length of time that was spent in burning incense, but it is thought that the angel appeared near the end of his service in the sanctuary. This was no uncommon thing; as there are numerous accounts of divine messengers in the Old Testament. (Genesis 19:1; Genesis 32:1-2.) This angel represented Jehovah; it is an awful thought for weak sinful man, even at his best, to be brought face to face with a spiritual being; the mortal terrors of one’s own sin and their punishment are enough to frighten one. This angel appeared “standing on the right side of the altar of incense.” The altar of incense stood near the veil in the holy place by the ark of the testimony which was separated from the altar by the veil. It was made of acacia wood, overlaid with gold; the length and breadth of it were one cubit and the height two cubits; on the four corners were golden horns and a crown or scroll work of gold ran around the top. The priest placed upon it the censer of burning incense.
12, 13 And Zacharias was troubled when he saw him,–A pious man learned from the Old Testament scriptures (Judges 13:6; Judges 13:21-22), as well as from his own heart, to fear to look upon the celestial beings , the sudden and unusual appearance of the angel terrified or affrighted Zacharias. The angel knew the condition of Zacharias and hastened to reassure him with the usual form of encouragement “fear not” (Daniel 10:12; Daniel 10:19; Revelation 1:17). As Zacharias had given up all hope of a son, this must not be referred to prayer offered at this time, when the angel said “thy supplication is heard.” It is not probable that Zacharias was praying at this time for a son, so the angel referred to the petitions which he and his wife Elisabeth had often made. They had doubtless oftentimes mourned that their prayer was not heard and answered; but now while Zacharias had ceased to pray for a son, he had not done this from a rebellious spirit, but in cheerful acquiescence to the divine will, and hence his mind was in a proper state to receive the blessing. “Thy wife Elisabeth shall bear thee a son”; this shows the special object of their prayers; the angel was more specific than just announcing that Zacharias should have a son; he even told him what to name the son; “thou shalt call his name John.” These names of divine appointment were usually symbolical of some blessing or grace accompanying them, of which they were the pledge. “John” signifies “given” or “bestowed graciously of God.” This name was very appropriate, since the child was given, both as denoting God’s gracious answer to the prayer of Zacharias and the office of John who was to be the forerunner of the Savior of man.
14 And thou shalt have joy and gladness;—The Greek here is highly intensive; it means literally that there should be a “leaping for joy.” This is not to be referred to the simple fact that a child was born to him so unexpectedly, but to John’s piety and evident possession of the divine favor, which would fill his father’s heart with emotions of joy. Not only should the parents of this promised child “leap for joy,” but “many shall rejoice at his birth.” The joy of Zacharias was to be shared by many others; this joy reached its culminating point when thousands flocked to John’s ministry from all parts of the land. (Matthew 3:5.) There should be rejoicing because John would herald the long-expected Messiah.
15 For he shall be great in the sight of the Lord,—There was a literal fulfillment of this promise, for Jesus said: “Verily I say unto you, Among them that are born of women there hath not arisen a greater than John the Baptist.” (Matthew 11:11.) This means that among men born up to that time there had been no one so highly favored of God. John’s greatness consisted in his privilege of announcing the immediate coming of the Messiah, and the gracious zeal and eloquence with which he did it. (John 10:41.) John was to be great “in the sight of the Lord,” not so much in the sight of men; Zacharias is here cautioned against supposing that his son’s greatness would consist in worldly honor or wealth. “He shall drink no wine nor strong drink”; he was to be bound with the Nazirite vow. (Numbers 6:1-20.) Samson was also bound with this vow. (Judges 13:2-5.) Wine was the fermented juice of grapes, and God saw fit to restrict the Nazirite and not permit him to drink wine; by such signs all the Jews recognized a man of God, and listened to him with reverence. (Matthew 21:32.) Furthermore, John should “be filled with the Holy Spirit, even from his mother’s womb.” This is given as the reason why he was to be a Nazirite from his very birth. In the life of a Nazirite, there appears consecrated the strict legal character which John, the close and crowning stone, as it were, of the old dispensation, was called to exhibit.
16 And many of the children of Israel shall he turn—John’s success is here predicted. “The children of Israel” means the descendants of Jacob, called also Israel. (Genesis 32:28.) John was a prophet to the Jews only he did not preach to the Gentiles. We are not told how many were converted under his preaching, but that the number was great is evident, not only from this verse, but from Matthew 3:5-6; Mark 1:5; Luke 3:7, and other scriptures, where John’s ministry and baptism are referred to. His work is described as turning the people “unto the Lord their God.” Their sins had separated them from God, and by repentance and obedience, they were brought back to him; John instructed and persuaded the people to do this. Jehovah, in a peculiar sense, was the God of Israel; theirs were “the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom is Christ as concerning the flesh, who is over all, God blessed for ever.” (Romans 9:4-5.)
17 And he shall go before his face—John was to go before Christ as a herald precedes a king. The Christ for whom the people waited was soon to come, and this child should anticipate his coming only by a little these words perhaps refer to Malachi 4:5-6. John should go before Christ like one sent forward by an eastern king to prepare the way and make ready suitable places of reception. He should go “in the spirit and power of Elijah.” He should have the zeal and energy of the spirit of Elijah, and should inculcate the universal principles of peace, and get the people ready for the coming of the Messiah. The many points of resemblance between John and Elijah are interesting; it should be noted that the angel here quoted scripture. The angels announced “and on earth peace among men in whom he is well pleased” (Luke 2:14) as a characteristic of Christ’s coming; in John’s mission this peace was announced.
The account of John’s first preaching to the Jews indicated that all ranks and parties felt, for a time, an inclination to lay aside their differences, and unite to await the Messiah. With the power and spirit of Elijah, John would “turn the hearts of the fathers to the children”; this corresponds to the prophecy of Malachi. In turning the hearts of the fathers to the children, he would move them to holy prayer and endeavor for their salvation. Furthermore he would cause “the disobedient to walk in the wisdom of the just.” This would bring men back from the waywardness of their folly and rebellion against God to the true wisdom of seeking the Lord in penitence and prayer. This is summed up in stating that John would “make ready for the Lord a people prepared for him.”
18 And Zacharias said unto the angel,—Zacharias, though smitten with great fear, being assured of the angel not to fear, was pleased to hear all that the angel had said to him. He asked the angel, “Whereby shall I know this?” He wanted to know that the words of the angel were true. A similar question was proposed by Abraham (Genesis 15:8; Judges 6:17); Hezekiah asked for a sign (Isaiah 38:22). In the case of Zacharias there was so little faith in the message of the angel that the sign of the fulfillment of the promise was also a punishment of his unbelief. Zacharias gave two reasons showing, as he thought, that it would be impossible to fulfill the promise; he said: “I am an old man,” and his second reason was “my wife well stricken in years.” He was not like faithful Abraham who “wavered not through unbelief, but waxed strong through faith.” (Romans 4:18-22. See also Genesis 17:1; Genesis 17:17; Hebrews 11:12.) Zacharias, being a priest, should have believed on the testimony of the angel.
19 And the angel answering said unto him,—In reply to Zacharias’ question and in answering his two reasons proposed, the angel said: “I am Gabriel, that stand in the presence of God.” This should have been enough for the bewildered and doubting Zacharias. The angel condescended to inform Zacharias of his name and angelic dignity. “Gabriel” means “man of God” he was an archangel sent on a special mission. A Jewish priest should know at once that this name carried with it the authority and presence of God. (Daniel 8:16; Daniel 9:21.) He is represented as the chief archangel, ministering to the infant Messiah. The name “Gabriel” is made up of two Hebrew words, signifying “the man of God.” He stood “in the presence of God” as a dignitary may stand in the presence of a monarch. Our high priest is said “now to appear before the face of God for us.” (Hebrews 9:24.)
20 And behold, thou shalt be silent—The word in the Greek may also signify “deaf”; because Zacharias believed not the words of the angel, he should be deaf and should not be able to speak. The angel even told him that he should not be able to speak “until the day that these things shall come to pass”; it was the eighth day after the birth of the child that the punishment of his unbelief was remitted, and the power of speech again restored to him. The sentence was pronounced upon Zacharias in terms of severe and expressive fullness. It is specifically declared that unbelief was the cause of his punishment, but we should not lose sight of the love with which his punishment was tempered in that it was a gracious sign of the due fulfillment to the promise. The angel further declared that all that had been promised him would “be fulfilled in their season.” Every event promised, such as the birth, naming, education, and mission of the child, would all occur in orderly succession, and in exact accordance with the prediction made by the angel.
21 And the people were waiting for Zacharias,—The priest did not usually tarry long within the holy place, lest the people, whose representative he was, should be alarmed with the apprehension that divine vengeance had overtaken him for some failure in the discharge of his priestly duty. “They marvelled while he tarried in the temple”; they were wondering and anxious about him, for they knew that it was an awful thing to minister before God. Very likely their mode of conducting their service was so regular and exact that any variation was remarkable. They began to reason among themselves as to the cause of his delay. We do not know how long the interview lasted with the angel; we have no means of knowing; it was probably of short duration, but was longer than others had remained in the sanctuary. This gives a reason for believing that the angel appeared at the close of the period of the ministry of Zacharias this day, and the conversation with the angel delayed the time and caused the people to be anxious about him; the people had assembled for prayer.
22 And when he came out, he could not speak unto them —The people saw at once when Zacharias came out that he had seen a vision; they judged this to be the explanation of his delay, and then of his disturbed looks and his unusual silence when he came out. He was unable to dismiss them with the common benediction, so he “continued making signs unto them, and remained dumb.” He made signs to inform them that something extraordinary had occurred, and to dismiss them to their homes. Prophecy had been silent now about four hundred years, and now the priesthood had become dumb as a sign of the approaching end of the Levitical ordinances.
23 And it came to pass, when the days of his ministration— The term “days” used here means the period of time that Zacharias served; they were the days of the week of the course or lot of the priests of Abijah. The priests during their term of service did not enter their own houses, but remained continually in the enclosures of the sacred hill. At the end of their weeks they returned home; Zacharias could not leave, though he had seen an angel; for the angel had not brought him permission to violate the duties of his office. It is supposed that Zacharias lived in the priestly city of Hebron. The priests were divided into twenty-four courses, and a course came to the sanctuary and ministered for a period of time, usually one or two weeks; but even one course or set was so numerous that it was necessary to make a selection out of it of those who should perform the most solemn parts of the service; this was done by lot. It fell to the lot of Zacharias to burn incense, and this is probably the first time that he had had this exalted duty. What a favored lot he drew at this time!
24, 25 And after these days Elisabeth his wife conceived;— The event here spoken of took place soon after the return of Zacharias to his house. After her conception Elisabeth “hid herself five months.” She did this for purposes of modesty and constant devotion; she desired probably to await the certain signs of the facts; she withdrew herself wholly from the sight of others, choosing her own place of concealment. Her sense of delicacy may have been heightened in this instance by her age which would subject her to more than usual notice and remark. Again she had been instructed that the child was to be a Nazirite, and Elisabeth wanted to keep herself within the limitations of a Nazirite; she could do this by voluntarily secluding herself Elisabeth said that the Lord had thus taken away “my reproach among men.” The hopes of a Messiah to be born of a woman increased in the minds of the Jewish women the natural desire for children. (Psalms 113:9.) Jewish women thought it peculiarly a reproach to be barren; barrenness was in those times also considered as a deep privation of a great blessing.
Luke 1:26-38
- THE TO MARY
26, 27 Now in the sixth month the angel Gabriel—In this verse we learn the comparative age of Jesus and John; the place of the residence of Joseph and Mary give some light on Matthew 2:23. Reckoning from the time of Elisabeth’s conception it was six months before the angel Gabriel made his appearance to Mary. John was about six months old when Jesus was born. The angel Gabriel was sent from God to Nazareth, a city of Galilee. Palestine was divided into three divisions—Judea in the south, Samaria in the center, and Galilee in the north. Many have thought that this was about December of our calendar; however, there is no evidence as to the exact time of year when Jesus was born; if he were born in December the angel came to Mary sometime in April.
Mary is described as “a virgin betrothed to a man whose name was Joseph, of the house of David.” The tribe of King David was Judah, and Joseph was a direct descendant of the house of David. Some make the phrase “of the house of David” refer to Mary instead of to Joseph. Mary was “betrothed” to Joseph; she was engaged to Joseph; this was a sacred agreement between them. Mary was “a virgin.” Isaiah had prophesied that a virgin should become the mother of the Messiah. (Isaiah 7:14.)
28, 29 And he came in unto her, and said,—The angel Gabriel came to Mary and said: “Hail, thou that art highly favored, the Lord is with thee.” This was the salutation with which the angel greeted Mary; he came into her dwelling or the apartment where she then was. “Hail” is a salutation of honor in Greek and corresponds to the Hebrew form “peace be unto you.” (Luke 24:36.) The angel sought to encourage as well as honor Mary. He addressed her as one “highly favored” of God , this means the spiritual blessings already bestowed upon Mary and includes those which would be conferred upon her. She is pronounced as one who is honored by Jehovah. Mary was somewhat troubled as to “what manner of salutation this might be.”
30-33 And the angel said unto her, Fear not, Mary:—In tenderness and assurance the angel Gabriel told her to “fear not” , the angel had declared to Zacharias that his prayers were to be answered, but to Mary “thou hast found favor with God.” This was not from any personal worthiness on her part, or any immaculacy of moral character, but from the abundant grace of God bestowed upon her as upon all others who earnestly seek divine favor and guidance. Special reference is made to the great blessing which was about to be conferred upon her in being the mother of the promised Messiah. Mary was about to receive and enjoy a blessing long reserved in store for her.
thou shalt conceive in thy womb,—This strange announcement to Mary carried with it an astonishment. She did not understand how all of this would come to pass to her, a lowly maiden of Nazareth. The promise was that she should “bring forth a son,” and the instruction was that she should “call his name JESUS.” “Jesus” means “Saviour”; this was because he should “save his people from their sins.” The angel continued to emphasize the character of this Son; “he shall be great, and shall be called the Son of the Most High.” This does not refer to temporal greatness, but to the glory and power to which he was to be exalted. He should be universally acknowledged as the “Son of the Most High.” This is a special and definite name as Jesus, Christ, Messiah, and Lord are given to him. “The Son of the Most High” was evidently a Messianic title, like “Son of the Blessed.” (Mark 14:61.) The promise was made that he should be given “the throne of his father David.” This promise of authority and dominion was made primarily and in the lowest sense to Solomon (2 Samuel 7:12-13), who was thus the type of Christ; in its higher and spiritual sense, it was prophetically made to the Messiah, who, according to the flesh, was to spring from David (Romans 1:3). It should be noted that Mary, though not actually married, had no difficulty in understanding this angelic message arising from family descent. This shows that she was herself, as many claim, a descendant of David, and fully aware of this distinguished honor, a fact which throws much light on the genealogy of our Lord as given a little later by Luke. (Luke 3:23-38.)
he shall reign over the house of Jacob for ever;—This verse and the word “throne” in verse 32 are to be understood as representing a spiritual dominion. “The house of Jacob” means the Israelitish nation, which, in the Messianic times, was to embrace all who were partakers of the faith of Abraham, whether they were Jews or Gentiles. (Galatians 3:7.) There was to be no end to his kingdom; other kingdoms, like the four spoken of in Daniel 7:14, should end, but this one would never cease from being a spiritual kingdom till he should surrender the redeemed saints to God the Father. (1 Corinthians 15:28; Hebrews 2:8-9.) It could not have been true as a promise to David in a temporal sense, for his kingdom and throne did cease. This kingdom, over which the promised Messiah should reign, extended beyond all generations and could not be limited by political boundaries. Christ will never cease to be King of his people; he will ever be adored as the Lamb of God that was slain to redeem his people from endless death.
34 And Mary said unto the angel,—Mary did not understand; nothing of the kind had ever occurred, even as nothing of the kind has ever since occurred; the words of Mary are not those of unbelief, but the outpouring of a childlike spirit, seeking for light on a subjct so manifestly dark and mysterious. The words of the angel replied that the conception should take place immediately, and as she was yet unmarried, she saw not how the promise could be fulfilled. Zacharias was punished for his doubtful attitude toward the message of Gabriel; his was that unbelief; Mary’s one of inquiry, directed in a childlike spirit which is not to be blamed.
35 And the angel answered—The miraculous conception of this child Jesus is here assigned as the reason for his being called the Son of God;viewed on the side of his human nature and relations, this cannot be misunderstood. As Christ was the Son of the Father and begotten of him (John 1:14), this must be understood as the divine influence or energy exerted through the agency of the Holy Spirit. The Holy Spirit did not create the world, but only moved upon the chaotic mass, bringing order out of confusion, so Christ was not begotten of the Holy Spirit, although the energy and influence of the Spirit was instrumentally employed in the conception of Mary. This is further emphasized by the statement that “the Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee.” The figure used here is borrowed from a cloud; as the shadow of a cloud rests upon and circumfuses the top of a hill or mountain, so the divine influence was to be exerted and rest upon Mary for the production of the intended effect. This figure or imagery implies nothing gross or material, but simply the operation of the divine energy in the conception of Christ.
wherefore also the holy thing which is begotten—It is emphatically declared here that Jesus was called the “Son of God” because in his human nature he was begotten of God, and sustained a relation to God such as no one else has ever borne. “The holy thing,” the neuter gender is here used in accordance with general usage, which withholds the idea of sex from an infant, until it is indicated by name or otherwise. It simply means in the original Greek “thy holy offspring.” Christ is the Son of God only in his relation to the redemption of man; he is his “Son” only in that he was born of a woman. He existed with God in eternity and was not the “Son of God” before he came in the flesh; he was “in the beginning” a member of the “Godhead”; but since he came in the flesh, suffered, died, and was raised from the dead, he is spoken of as “the Son” of God. His divinity and deity are from eternity.
36-38 And behold, Elisabeth thy kinswoman,—The angel continued his conversation with Mary and informed her of the condition of Elisabeth. We do not know how closely Mary and Elisabeth were related; she is represented here as “thy kinswoman,” which does not express the degree of blood relation. Many think that the relation was on the mother’s side, as Elisabeth was of the tribe of Levi (verse 5), and Mary was of the tribe of Judah; the genealogy was always reckoned on the paternal side. The angel informed Mary that Elisabeth had “conceived a son in her old age,” and that “this is the sixth month with her that was called barren.” Elisabeth’s home was in the mountains of Judea, probably at Hebron, and Mary’s home was at Nazareth in Galilee, far north from Elisabeth. The mode of communication was not as easy as it is now, and although it had been six months since Elisabeth conceived, Mary, though a kinswoman of Elisabeth, had not learned of it. In this way the mother of the forerunner of Christ and the mother of Christ are brought together by the same angel.
For no word from God shall be void—This is the great and crowning reason why Mary was to be assured of the accomplishment of all the things which had been spoken by the angel; although it was apparently so contrary to the natural course of events, yet Mary was to believe that nothing was impossible with God. This should strengthen her faith and prepare her for the great event; with God nothing shall ever be, nothing can ever be impossible. It is the glory of God that, when he wills, he does things impossible to human agencies. Mary’s soul bowed in sweet confidence and submission to this divinely revealed purpose; she said “he it unto me according to thy word.”
Luke 1:39-56
- THE V ISIT OF MARY TO
39, 40 And Mary arose in these days and went—It seems that Mary did not delay; since the angel had informed her with respect to Elisabeth, she “arose” and went “with haste”; we do not know the significance of “these days” as to the definite time. Some think that Joseph had been informed of Mary’s condition before her visit to Elisabeth, which might have happened in three or four weeks from the time of her pregnancy; since a betrothed virgin could not travel, whereas, after Joseph had taken her home (Matthew 1:24), she could with propriety visit her kinswoman as here related. Others think that Joseph did not discover Mary’s condition until the fourth or fifth month of her pregnancy, and therefore her visit to Elisabeth was before Joseph discovered her condition. It seems that it was the sixth month after Elisabeth’s conception that the annunciation took place, and as Mary stayed with Elisabeth about three months (verse 56), after which time, as is evident from verse 57, John was born, Mary must have left Nazareth almost immediately after the visit of the angel, and no space is therefore found for the three or four weeks, which some think intervened before she left Nazareth for the hill country.That she left very soon after the annunciation is evident also from the haste with which she prosecuted her journey. When she arrived in the hill country of Judea she entered “into the house of Zacharias and saluted Elisabeth.” There were various forms of salutations among the ancient Hebrews, such as “be thou blessed of Jehovah,” “the blessings of Jehovah be upon thee,” “may God be with thee,” “may peace be yours.” (Judges 19:20; Rth 2:4; 1 Samuel 25:26; 2 Samuel 20:9.) We do not know which salutation Mary used.
41-45 And it came to pass, when Elisabeth heard—When Elisabeth heard the salutation spoken by Mary, “the babe leaped in her womb”; such a movement often accompanies sudden excitement, yet the reference to it by Luke, and the words of Elisabeth, show that it was to be attributed to a secret and powerful spiritual influence. The verb in the Greek is used to denote the leaping and frisking for joy of young animals, and denotes here something more than the natural movements of the unborn child; this gives weight to the words she uttered in reply to Mary’s salutation. “Elisabeth was filled with the Holy Spirit,” which shows that her words were inspired, and gives the cause of the sudden motion mentioned; as a pious and just woman, she expressed her joy at the great favor which was done to her youthful kinswoman, and prophesied concerning her. So far as the record shows Mary had only saluted her and had as yet told her nothing; hence Elisabeth learned of Mary’s condition by inspiration.
and she lifted up her voice with a loud cry,—Here follows the inspired utterances of Elisabeth. “Lifted up her voice with a loud cry” shows that she was excited to great transport of mind by the Holy Spirit with which she was filled. She began her utterance by saying, “Blessed art thou among women”; this was not an ordinary salutation, but one in the very words employed by the angel Gabriel (verse 28), of whose appearance to Mary Elisabeth was probably yet ignorant; it was a salutation prompted by the Holy Spirit and was calculated to encourage Mary in her condition. Furthermore she said: “Blessed is the fruit of thy womb.” Here again Elisabeth must have been enlightened by the influence of the Holy Spirit, for she had no knowledge as yet of Mary’s conception; by the Holy Spirit Elisabeth blessed Mary and her unborn child. Some think that this implies nothing but the superiority of the age of Elisabeth over Mary; however, it must imply much else. It was natural for the age of Elisabeth to bless her young friend.
And whence is this to me,—Here Elisabeth uses the language of humility she expressed her wonder that she had been considered worthy of such a visit from Mary; she inquired: “Whence is this to me, that the mother of my Lord should come unto me?” This seems to be the first one to speak of Jesus as “my Lord”; later it became a common title among the disciples of Jesus. Such utterances made of an unborn child can be attributed only to the inspiration of the Holy Spirit, and were the words spoken by Elisabeth who was filled with the Spirit. Elisabeth reveals to Mary that, “when the voice of thy salutation came into mine ears, the babe leaped in my womb for joy.” This explains why Elisabeth knew that Mary was to be the mother of the long-expected Messiah. While this knowledge of Elisabeth was the result of divine revelation she, under the influence of the Spirit, refers to it as the effect that Mary’s salutation had upon her unborn child.
And blessed is she that believed;—Elisabeth, by inspiration, recognized that Mary had from the first believed, and was unlike Zacharias, who at that time was still smitten with dumbness. Her language passes from the second to the third person, and must be looked upon in the light of a prayer or invocation of blessings upon Mary. Still speaking by the Holy Spirit, Elisabeth declares that “there shall be a fulfillment of the things which have been spoken to her from the Lord.” There is no evidence that Mary had as yet revealed to Elisabeth anything, and Elisabeth was still under the influence of the Holy Spirit when she uttered these unusual words; the expression, although in form indefinite, is designed to apply directly to Mary. Elisabeth recognizes that what the angel had spoken to Mary was “from the Lord.”
46-56 And Mary said, My soul doth magnify the Lord,— Mary is now filled with the Holy Spirit and breaks forth into expressions of joy and thankfulness; she may not have understood the full import of her words, yet they are very significant. These verses comprise most of the recorded words of Mary; we have but few recorded words of the mother of Jesus —more of them here than anywhere else. They remind one of the ancient song of Hannah under similar circumstances. (1 Samuel 2:1-10.) They breathe the most delightful recognition of God’s great mercy, his condescension to their humble estate, his often manifested law of moral administration to exalt the lowly and to abase the proud. Here is a celebration of his glorious fulfillment of a long extant promise to Israel of the Messiah. This speech of Mary’s is put in the structure of Hebrew poetry.
my spirit hath rejoiced in God—Mary rejoiced in the fact that she was elevated from a state of earthly obscurity, but her deepest joy was in the fact that she was to bring the promised Messiah into the world. Verses 48 and 49 show the ground of Mary’s praise; God had looked upon her favorably and had made her the mother of our Lord; she regarded the blessings of the Messiah’s advent as reaching to the end of time; she gave utterance to great spiritual truths respecting the true glory of the Messiah’s reign. She passes to a general song of praise; rising above personal blessings and losing sight of them in the divine glory and goodness of God which are revealed to her at this time.
He hath given help to Israel his servant,—In this song of praise Mary is enabled by the Holy Spirit to look back and see all the good things that Jehovah had done for Israel; she was permitted to view the future and the blessings which should come to the world through this Messiah. The language of praise and grateful remembrance of the divine help in behalf of the poor and humble now assumes a more comprehensive and general form. Jehovah had extended mercy as he had spoken unto “our fathers” and “toward Abraham and his seed for ever.” God’s covenant of mercy was not only made with the patriarchs, but declared to them in words of the strongest import, and confirmed with an oath. All the promises that God had made to Israel were now focusing on the babe that she would bring into the world.
Luke 1:57-80
- BIRTH AND OF JOHN
57 Now Elisabeth’s time was fulfilled—Luke now dismissed the history concerning Mary until her journey with Joseph to Bethlehem. (Luke 2:1.) Mary left Elisabeth, it seems, just before the birth of John; she may have done so, wishing to avoid the excitement of the occasion, and the observation of such an assemblage. The birth of John the Baptist was soon after Mary’s departure, probably in the spring. According to the promise of Gabriel, at the proper time, a son was born to Zacharias and Elisabeth; as the prediction of the angel was fulfilled in this particular, so we may expect every prophecy concerning John to be fulfilled.
58, 59 And her neighbors and her kinsfolk heard—When the kinspeople heard that Elisabeth had brought forth a son, they were ready to congratulate her on being blessed even in her old age; very likely they were more enthusiastic since hope had been lost in her becoming a mother. “They rejoiced with her”; it was a happy occasion for Elisabeth and her neighbors and kinspeople with her; thus early began to be fulfilled the prediction of the angel as recorded in verse 14. There was a similar rejoicing at the birth of Obed. (Rth 4:14-17.) “And it came to pass on the eighth day, that they came to circumcise the child.” According to the patriarchal custom and the Mosaic law the male child was to be circumcised on the eighth day. (Genesis 17:12; Leviticus 12:3.) If the eighth day came on the Sabbath, the rite was not postponed. (John 7 22, 23.) According to the Jewish traditional law, ten persons were required to be present as witnesses to the circumcision; hence the presence of relatives and friends. Circumcision was enjoined upon Abraham as a token or covenant sign, and was to be performed upon all his male descendants and upon every male that was admitted within the folds of the Jewish nation. (Genesis 17:9-14.) It was an essential condition of Jewish nationality; Paul speaks of it also as “the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision:that he might be the father of all them that believe.” (Romans 4:11.) Circumcision was the attestation of Abraham’s justification by faith; it became a type of the cleansing of the heart, as Paul says “circumcision is that of the heart, in the spirit not in the letter.” (Romans 2:29.) “For we are the circumcision, who worship by the Spirit of God, and glory in Christ Jesus, and have no confidence in the flesh.” (Philippians 3:3.)
60, 61 And his mother answered and said, Not so;—Evidently Zacharias had in some way communicated to Elisabeth that his name, according to the instruction of the angel (verse 13), should be “John” or Elisabeth had received instruction by inspiration as to the name of her son. When the friends persisted at his circumcision in calling him “Zacharias,” Elisabeth positively refused to sanction the name Zacharias and declared that he should be called John. The custom of naming children after some connection of the family was urged as a ballad of objection against the name John; it was fitting that the harbinger of the new dispensation should have a name not found among his natural connections, as “Jesus” is not found among our Lord’s ancestors. It was a common usage then, as in all ages, to name at least one son for the father; this law of usage the neighbors and relatives insisted should be followed but the Lord had overruled it and had named him John before his birth. “John” means “Jehovah’s gift,” and was a very appropriate name for this child, as he was a gift from Jehovah.
62-64 And they made signs to his father,—The neighbors and friends were surprised at Elisabeth’s positive refusal to let him be called Zacharias; she had spoken with such emphasis that they thought it useless to argue with her any longer, so they “made signs to his father” and asked what his wish was the fact that they “made signs” with the head or hands or both shows that Zacharias was deaf as well as dumb. They assumed that the father had a wish in the case, and that his wish would settle the matter. In fact, the original Greek implies that the question was so put as to demand a definite reply; more literally “they made signs as to what he is”; that is, what is his name.
And he asked for a writing tablet,—Zacharias made signs and asked for “a writing tablet” that he might give answer; he probably asked for that which he had used for nine months as a means of communicating with his wife and others. The instrument of writing then was probably a light board covered with wax and a sharp iron instrument for a pen; the iron was broad and smooth at one end for smoothing the wax and sharp at the other for writing. Zacharias wrote a simple statement—“his name is John.” This means that the child had already been named and that they had nothing to do with it. The neighbors and friends all “marvelled.”
And his mouth was opened immediately,—Zacharias had been smitten with dumbness from the time the angel Gabriel announced to him that he should have a son; Zacharias had asked for a sign in his unbelief that the angel had truly informed him, and the sign of his dumbness was given. Zacharias had faithfully followed the instruction of the angel and had given his son the name “John,” and at that eventful moment the tongue of Zacharias was loosed, and his soul was filled with praise and his glad tongue gave it suitable expression. The naming of the child was an evidence of Zacharias’ restored faith; in apprehending the full meaning of the name John, “one whom God has graciously given,” he accepted in full confidence all that had been foretold. The first use of his recovered speech was not in complaint, nor in conversation with his wife or friends, but in praising or blessing God. He blessed God, not merely for himself, but for the child, and for what God was about to do for his people by the Messiah and his forerunner.
65, 66 And fear came on all that dwelt—“Fear” means religious awe on account of the evident display of divine power; fear has always been the first effect produced on man by the consciousness that heavenly beings are entering into nearer and unusual intercourse with man. All in the immediate neighborhood of the city of John’s birth, probably Hebron, were greatly impressed by the scenes which had transpired. “All these sayings were noised abroad throughout all the hill country of Judaea”; these things were talked of everywhere and told abroad; this means the circumstances regarding John’s birth became the great topic of conversation in all the hill country of Judea, but it seems that they did not reach Jerusalem. The people knew of Zacharias’ affliction of dumbness; they had heard rumors of the events connected with the birth of John; now Zacharias gives his son an unusual name, which was given by the angel, and now for the first time in nearly a year he breaks his long silence. The people would remember these when John began preaching the gospel of the kingdom.
And all that heard them laid them up in their heart,—By this we are to understand that there were certain manifestations of divine favor toward the child events which would be noticed by observers living in Hebron, but which Luke did not see fit to record. Many absurd legends were propagated in the early ages of the church concerning the period which intervenes between the births of John and Jesus and their public ministry, but we may be safe in rejecting them; if the inspired writers had seen fit, they could have given them to us. They observed that the hand of the Lord was with him; the guidance, protection, and blessings of God, including the gracious influences of the Holy Spirit, were with John. Luke here gives a glimpse of John’s early history, intimating both the continued fulfillment of the angel’s words and also the realization of the expectations awakened among the people at his birth.
67-75 And his father Zacharias was filled with the Holy Spirit,—The spirit of prophecy had ceased with Malachi, but now, after about four hundred years, it is given again. Zacharias was filled with the Holy Spirit, and in a strain of sacred rapture he “prophesied.” A prophet was one who was used by God as a means of communicating his will, even though he may not predict any future events. (Genesis 20:7; John 4:19.) A prophet was God’s mouthpiece to the people. Zacharias spoke as the prophets did of old. (2 Peter 1:21.) God generally chose holy men as prophets, yet sometimes he has inspired even wicked men. (Numbers 23:5; Numbers 24:11.)
Blessed be the Lord, the God of Israel;—The song of Zacharias is a hymn of thanksgiving and a prediction of John’s relation to Christ; it is Messianic in its character; Christ is its theme, and it is John’s glory to be forerunner of Christ. Its structure is in the form of Hebrew poetry, and abounds in Hebrew idioms. Zacharias probably committed it to writing, and copies of it were very likely preserved, and Luke had a copy of it. The song consists of two parts: (1) Blessing God for the true spiritual salvation in fulfillment of his promises. (Verses 68-75.) (2) Presenting John as the prophet and herald of the Messiah, the one who was to prepare the way for the Christ. (Verses 76-79.) “Blessed be the Lord, the God of Israel.” It seems natural for Zacharias to praise Jehovah; his restored speech is used first in blessing God under the inspiration and guidance of the Holy Spirit. To bless God is not only to acknowledge and proclaim his infinite and eternal blessedness, but to render to him ascriptions of praise and thanksgiving.
As he spake by the mouth of his holy prophets—This verse is parenthetical; Mary had ended her song (verse 55) with a parenthetical statement, and Zacharias begins his with such an expression; he alludes to the burden of ancient prophecy; it seems that Zacharias begins where Mary left off. God spoke through his holy prophets. “For no prophecy ever came by the will of man: but men spake from God, being moved by the Holy Spirit.” (2 Peter 1:21.) The burden of prophecy had been the future Messiah. “For the testimony of Jesus is the spirit of prophecy.” (Revelation 19:10.) Zacharias refers in general to the ancient prophets and most naturally to all who uttered predictions regarding the Christ. The first promise of a Redeemer was made by Jehovah himself in the garden of Eden. (Genesis 3:15.) This was the fountainhead of the stream of prophecy, which flowed down the ages in an ever widening and deepening channel until it ended in the great Redeemer.
Salvation from our enemies,—The salvation here is explanatory of and the result of the “horn of salvation for us,” referred to in verse 69: the thought in verse 69 is now taken up after the parenthesis. This was a spiritual deliverance from spiritual enemies, since serving God “in holiness and righteousness before him all our days” (verse 75) was to be the result of this salvation. Zacharias may have connected this with the deliverance from the political oppression of Herod and the Romans, expecting national exaltation with the highest religious prosperity like that in the days of David and Solomon; however it seems that he must, under the influence of the Holy Spirit, have been chiefly speaking of a salvation from the bondage of individual and national sins.
To grant unto us that we being delivered—The covenant that Jehovah made was a “holy covenant”; it was a “holy covenant” because it originated in holiness and was productive of holiness in the saved from all injustice and unrighteousness and from every imperfection. (Romans 3:26.) God remembered his oath for the purpose of performing or granting its fulfillment; hence he exercised mercy in remembering his holy covenant and performing his oath to grant deliverance to his people. It was of the greatest importance in the mind of Zacharias that they should serve God “without fear,” and hence he makes it prominent.
76-80 Yea and thou, child, shalt be called the prophet—At this point the song of Zacharias begins its second part. After giving vent to his gratitude for the coming and blessing of the Messiah, Zacharias now first mentions his son, whom he addressed in language of great beauty, yet he speaks of him only as the prophet and forerunner of him whose glorious mission and salvation he was now celebrating. John was called here “the prophet of the Most High”; he was the messenger of God spoken of by Malachi. John was a prophet not only as a preacher of truth, but also as the foreteller of Christ’s coming and of the vengeance that should befall the Jewish nation for its impenitence and unbelief. The preeminence of Jesus is here designated by the “Most High.” John’s mission is also outlined here when Zacharias said that he should “go before the face of the Lord to make ready his ways.” John is likened to one going before an oriental monarch and preparing the way for him. Christ is first, John secondary; Zacharias so recognizes this relation between John and Jesus.
There seems to be a clear reference here to the prophecies in Isaiah 40:3 and Malachi 3:1. The divine nature of Jesus as the Messiah is brought to view here by the application of the name “Lord” to him. John was to prepare the way for Jesus by pointing out the sins of the people and leading them to repentance.
To give knowledge of salvation—This expresses the object of John’s going before Jesus to prepare his way; John awakened in the people a conception of their need of a spiritual emancipation and of the necessity of repentance and reformation of life, and pointed to Jesus as the Lamb of God that taketh away the sin of the world. John thus taught and heralded the salvation which Christ was to bring, and put the people in preparation for it. This knowledge should lead them unto “the remission of their sins.” John was to give a knowledge of a salvation consisting in the forgiveness of sins. Before Christ came there was not a clear understanding of the method by which God could grant the full forgiveness of sins, and hence the knowledge of this was the great need of the Jews and of the world.
Because of the tender mercy of our God,—The knowledge of the remission of sins, as well as the salvation from sin, is through the tender mercies of God. It is also through the tender mercy of God that Christ, man’s Redeemer, should come. “Whereby the dayspring from on high shall visit us.” Literally, “dayspring” means “the rising” of the sun, or “the dawn of a heavenly day.” We have here a reference to prophetic terms: “But unto you that fear my name shall the sun of righteousness arise with healing in its wings and ye shall go forth, and gambol as calves of the stall.” (Malachi 4:2.) This seems to compare the coming of the Christ and the dawn of a better day to the heavenly bodies, which do not come from beneath the horizon, but as it were from the very zenith. With prophetic vision Zacharias saw the dawn already beginning and the Messiah coming.
To shine upon them—The purpose of the coming of Christ is here given; he was to give light to the people and to illuminate all who sat “in darkness and the shadow of death.” The dark, terrible, and dismal condition in which the people had been wrought by sin was to be removed by dispelling the darkness of spiritual death, and giving light through the Christ. This was to be done by his guiding “our feet into the way of peace.” They were to be led by Christ into that course of life which is attended with peace of conscience and led to eternal peace. The gospel of Christ shows us the only way to peace with God. The coming of Christ is like the day-dawn that comes to the weary and benighted traveler in the darkness of the most dismal night, and enables him to pursue his journey in paths of peace and safety. The hymn of Zacharias closes grandly with the boundless prospect in the future for eternal and supernal happiness.
And the child grew,—Luke now gives us a glimpse of John’s private life, his development of both body and mind, his preparation for his peculiar work; the conclusion is similar to that in Luke 2:40; Luke 2:52. Some think that this marks the end of one of those documents which Luke used under the direction of the Spirit. (Verse 3.) “The child grew” in a physical, mental, and spiritual sense; he was gradually fitted for the great work of preaching repentance to a wicked nation. He remained “in the deserts till the day of his showing unto Israel.” “Deserts” here means sparsely-inhabited districts of southern Palestine; the word “desert” or “wilderness” means in the New Testament merely an unenclosed, untilled, and thinly-inhabited district; it was applied to the mountainous regions, to districts fitted only for pasture, and to country remote from towns. John remained in “the deserts” until the time of his public manifestation, or his entrance into his public ministry, which was about thirty years of age. Some think that his parents died when he was young he was not taught in the Jewish schools; he did not appear in the service of the temple at an age when he could have done so. (Numbers 8:24; 1 Chronicles 23:27.)