Luke 1

Luke 1:1

St. Luke’s preface to his history, dedicated to Theophilus, a Christian friend, for whose comfort and establishment he was particularly concerned. Luke I. ver. 1—4.

LUKE I. ver. 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,

Luke I. verse 1.

WHEREAS many have undertaken to compose the history of those important facts which have been confirmed among us Christians with the fullest and most satisfactory evidence, as the great foundation of our common faith; and since some of these historians have written,

a Whereas many have undertaken.] This must refer to some histories of the life of Christ which are now lost; for Matthew and Mark, the only evangelists which can be supposed to have written before Luke, could not with any propriety be called many; and of these two, Matthew at least wrote from personal knowledge, not the testimony of others. One must readily conclude the books referred to are lost, as none of the apocryphal gospels now extant, published particularly by Fabricius, (in his Codex. Apoc. Nov. Test.) or Mr. Jones, (in his history of the Canon) can with any shadow of reason pretend to equal antiquity with this of St. Luke. But I cannot, with Ambrose and Epiphanius, suppose that the evangelist here intends the gospels of Basilides, Cerinthus, and some other early heretics; since he seems to allow these histories, whatever they were, to have been at least honestly written, according to information received from the most capable judges. And it is strange that Eusebius should imagine the words are intended as a severe censure on the now unknown compilers of these histories,

whoever they were. Euseb. Eccles. Hist. lib. iii. cap. 24.

b To compose the history.] To set forth in order a declaration is so antiquated a phrase, that it would hardly be understood any where but here; at least I am sure none could, by reading it, so much as guess at the elegance and propriety of St. Luke’s words, ἀναλύχασθαι δινημεῖν, which may more literally, and I think far more justly, be rendered, to compose a history: and I doubt not but our English word compose may express as much regularity in the order of facts as the evangelist meant to intimate.

c Confirmed among us with the fullest evidence.] I think ἀνακληροφορμιαναι is rather to be understood as referring to the fulness of that evidence with which the facts were attended, than to the confidence with which they were believed. This seems most honourable to the gospel; but as I know the word is ambiguous, and often used in the latter sense, I have chose to express that also in the paraphrase. Compare 2 Tim. iv. 5—17. Gr.

St. Luke’s dedication of his history to Theot

not on their own personal knowledge, but as they (whether apostles or others) have transmitted them to us, who were themselves from the beginning of Christ’s ministry eyewitnesses of what passed, and in proof of the sincerity of their testimony courageously became ministers of the word, that is, of the gospel, amidst the greatest opposition; I also having accurately traced all these things from their first rise, even from the very conception of John the Baptist, who was the forerunner of our Lord, have thought it proper to write an orderly account of them; and I choose to inscribe it to thee, O most noble Theophilus, because, though thou art already in the general acquainted with them, yet I cannot but be concerned that thou mayest more fully and circumstantially know the exact and certain truth of those things in which thou hast formerly been instructed by those who were the happy instruments of initiating thee into the Christian faith; and I

d Of the word.] Some have conjectured that λογος, the word, here signifies Christ, as in the beginning of St. John’s gospel: perhaps it may; but I did not think it so evident as to venture fixing it to that sense.

e Having accurately traced all these things.] The original, σαρηκοληθηκος αμσιν ακριβως, plainly signifies that accuracy of investigation on which the perfect understanding of his subject was built.

f From their first rise.] Some very pious and learned writers have pleaded this text as an argument for the inspiration of St. Luke’s gospel, and consequently of the rest, because the word αμσιν sometimes signifies from above, or from heaven; as it plainly doth, John iii. 31; Jam. i. 17; iii. 15, 17. But Luke so evidently uses it in the sense here given, Acts xxvi. 5. and that sense is so common elsewhere, and seems so absolutely necessary in this connection with σαρηκοληθηκος, that I cannot think this text at all to the purpose. The argument I mention is one of those which, like pieces of superfluous armour, encumber rather than defend; and the more I am concerned about the conclusion here or elsewhere, the more cautious shall I always be, that I may not draw it from such premises.

g To write an orderly account of them, καδοξος σοι γραψαι.] It is chiefly on the authority of this clause that M. Le Clerc, and many other modern harmonizers, have thought (as Beza also did) that all the other

er gospels are to be reduced to the order of Luke, wherever they differ from it: a conclusion which I apprehend, for reasons that shall afterwards be given at large, to be an occasion of many errors, and particularly injurious to the character of St. Matthew. I would only here observe that the foundation of it is very precarious; since it is evident this evangelist might, with great propriety, be said to have given an orderly account of the history of Christ, as the leading facts are in their due series, though some particulars are transposed.

h O most noble Theophilus.] That Theophilus is the name of a particular person eminent in the church in those early days, and not (as Salvian thought it) a general title applicable to every Christian as a lover of God, Dr. Whitby, after many others, hath abundantly proved. What his rank in life was we do not indeed certainly know; but it seems that it was pretty considerable; for Κρατος, was then, as Excellency among us is, a title of honour and respect usual in addressing noble personages (see Acts xxiii. 26; xxiv. 3; xxvi. 25.) and it might with some peculiar propriety be applied here, as Theophilus was so worthy the name he bore, which signifies a true lover of God.

i Hast been instructed, σαρηκοληθηκος. The word doth with great accuracy express the instructions given to those who were

Reflections on St. Luke’s dedication.

am persuaded thou wilt be greatly confirmed in it by the attentive perusal of that history with which I here present thee.

IMPROVEMENT.

LET us humbly adore the Divine Goodness, that facts of so great importance as these now to be laid before us were not left to the uncertainty of oral tradition, but delivered to the church in writing, by persons who had so many opportunities of learning the truth, and have given such full proof of their integrity in relating it. Let us be thankful that we have not only one such history, but that several undertook this excellent and necessary work, by whose united testimony the whole is confirmed; while it is also illustrated by the variety of their narrations, each inserting some considerable circumstance which the rest have omitted. Let us rejoice in the providential care which hath preserved this invaluable treasure through so many succeeding ages, and some of them periods of the grossest darkness and the hottest persecution.

While we study this orderly series of sacred story, let us be concerned that our faith may be established by it, and our other graces proportionably advanced; maintaining a continual dependence on that blessed Spirit, by whose instruction it was written to lead us into wise and pious reflections upon it.

To conclude; from the care which this holy evangelist expresseth for the edification and comfort of his friend Theophilus, let us learn to regard it as one of the most important offices of friendship to labour for the spiritual advantage of each other; by endeavouring not only to awaken and instruct those that are entirely unacquainted or unaffected with divine things, but also, as we have opportunity, to confirm the faith and quicken the zeal of the most established Christians, with whom we converse. Happy the men whose tongues and whose pens are employed in so good a work: may they never, in the remotest ages, fail of some excellent Theophilus, to welcome and encourage their pious attempts!

Luke 1:5-25

An angel appears to Zacharias to give him notice of the birth of John the Baptist: and his mother on her conception retires. Luke I. 5—25.

LUKE I. 5. LUKE I. 5: III. IN the days of Herod the Great, whom the THERE was in the days of Herod, Romans had made king of Judea, there was the king of Judea, a Luke a priest named Zacharias, who belonged to that certain priest, nam- I. 5

Turned as clay to the seal.] This beautiful metaphor of the inspired writer seems, verse. It was for want of this the darkness by a very expressive contrast, to illustrate did not apprehend or receive the light; did

The character of Zacharias and Elizabeth.

ed Zacharias of the course of Abia; and his wife was of the daughters of Aaron, and her name was Elizabeth.

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

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

And it came to pass that, while he executed the priest’s office before God, in the order of his course,

According to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord.

course of priests in the temple which was called the course of Abiah: as Abiah was the head of one of the twenty four courses into which David distributed the priests (compare 1 Chron. xxiii. 6, and xxiv. 10,) whose memory was still kept up though none of his line returned from the captivity: And his wife (that is, the wife of Zacharias) was one of the daughters of the honourable family of Aaron, and her name was Elizabeth. And they were both of them persons of a very fair character among men; and not only so, but sincerely and eminently righteous in the sight of God, walking before him in the simplicity of their hearts, in a faithful observance of all the moral commands, as well as ceremonial ordinances and institutionsᵃ of the Lord, in a very blameless and exemplary manner. And they had no child, because Elizabeth was barren; and so pious a man as Zacharias was, would not, on any terms, think of taking another wife while shelved;ᵇ and indeed there was no human prospect that their family would ever be built up, because they were both very far advanced in years.

And it came to pass, that when he was at Jerusalem, performing the priest’s office before God, in the order of his course, or of the class to which he belonged, According to the custom of assigning the respective offices of the priesthood to particular persons then in waiting, which was done by lot, it so happened that his lot was then to perform the most honourable service of daily ministration, that is, to burn incense on the golden altar which was before the Lord, contiguous to the holy of holies. (Exod. xxx. 7; xl. 5—26.) This he accordingly did, when he went into the temple of the Lord, either at the time of morning

not form itself into a due correspondence to it so as to put on its habit, and clothe itself with the lustre of its reflected beams. How glorious and happy is that soul on which the knowledge of Christ hath that genuine influence!

ᵃ Moral commands, as well as ceremonial institutions.] Some have thought this distinction too nice: but it is certain the word Sx 20/23 is sometimes used to signify ceremonial institutions, (see Heb. ix. 1— 10,) though it is often taken in a much more extensive sense. It is, however, evi-

dent that all expressed in the paraphrase must be intended in the text, since under the Jewish dispensation they could not have approved themselves upright before God without an obedient regard to the ceremonial law.

ᵇ Taking another wife while she lived.] Polygamy, as well as divorce were, for the hardness of their hearts, tolerated among the Jews; but they seem both to have been, in this age at least, disapproved by persons of the best character. Compare Mal. ii. 14—16; and 1 Tim. iii. 2.

An angel appears, and foretells the birth of John.

or evening sacrifice. And the whole multitude of pious Jews assembled for divine worship (according to the usual custom of the people at that time,) were praying without in the courts of the temple at the time of incense, to declare their concurrence with the priest in that intercession which he was making to God on their account. Compare Rev. viii. 3, 4.

And, while Zacharias was in the midst of his devotions, on a sudden there appeared to him a person whom, by the form and manner of his appearance, he immediately knew to be an angel of the Lord; and he was standing at the right hand of the altar of incense, before which he was then ministering. And Zacharias, seeing [him,] though he was a man of such remarkable and experienced piety, was greatly discomposed, and an unusual terror fell upon him.

But the angel immediately scattered his fears, and said unto him, with great gentleness of aspect and voice, Fear not, Zacharias; for I come unto thee with no message of terror, but, on the contrary, I am sent to assure thee that thy frequently repeated prayer for the redemption of Israel, as well as that which thou hast formerly offered for a blessing on thine own family, is at length heard: and in proof of it I add, that Elizabeth thy wife shall ere long bear thee a son to comfort thee in this thy declining age; and, in token of the gracious regard of God to him, thou

e Were praying without at the time of incense.] This was the foundation of that elegant figure by which prayer is so often compared to incense; (see Psal. cxli. 2; Mal. i. 11; Rev. viii. 3, 4,) and perhaps one reason of ordaining incense might be to intimate the acceptableness of those pious prayers which were to accompany it. And indeed burning fragrant perfumes was, and in the eastern nations still is, so important a part of the entertainment of illustrious families, that one might well expect it in the house of God. It is so plain that this was only an office of daily ministration, and that Zacharias was one of the ordinary priests, that one cannot but be surprised that any should ever conclude from this circumstance of the story that Zacharias was sagan, or assistant to the high priest, and was now performing his grand office on the day of atonement and so on this foundation

should calculate the birth of John the Baptist and of Christ, and all the other feasts which depend upon them: yet this is done in the calendars both of the Roman and Greek church.

d Thy prayer is heard.] No doubt he had often prayed for children; but, as he seems now to have given up all expectations of that kind, it is reasonable to conclude that these words chiefly relate to his prayers for the deliverance of Israel by the Messiah, whose appearance was then expected by pious persons conversant in the sacred writings (Luke ii. 25—38; xix. 11; xxiii. 51,) and the more earnestly desired just at this time, as they suffered so many grievous things by the oppression of the Romans and the tyranny of Herod, which toward the close of his reign grew more and more insupportable.

ign of John’s coming declared by the ange.

shall call his name John, that is, the grace and favour of God; to intimate that the Divine Grace shall, in a very eminent manner, be upon him. And this intimation shall be abundantly answered: for he shall be a person of so distinguished a character, that thou shalt have joy and transport in him; and many others shall also have reason to rejoice with thee on occasion of his birth. For he shall be great, not in circumstances of outward dignity and splendor, but, what is infinitely more important, in the sight of the Lord, even Jehovah his God whose approbation is the highest glory: and, in token of his being in a peculiar manner separated to his service, (like the ancient Nazarites, Numb. vi. 3) he shall drink neither wine nor any other sort of intoxicating liquor; and he shall be so early remarkable for wisdom and piety, that he shall appear to be filled with the Holy Spirit, even from his mother’s womb. And, thus trained up, and animated for service, he shall, when he appears under a public character, turn many of the children of Israel to the Lord their God; whose ways they have so generally forsaken, even while they are professing themselves to be his peculiar people, and boasting in such an extraordinary relation to him. And, to prepare them to receive the Lord their God appearing in the person of the Messiah, he shall go before him, as an illustrious harbinger, in the spirit and power of Elijah; that is, animated by the same sanctity, courage, and zeal, for reformation, which appeared so remarkable in that celebrated prophet: and, according to that prediction of Malachi, (with which the sacred canon concludes, Mal. iv. 6) he shall meet with such glorious success in his ministry, as to convert the hearts of the fathers with those of the children; that is, he shall bring many,

e Thou shalt call his name John.] It was the office of the father to name the child. Compare verse 62. It is well known that this name, in Hebrew JOHANAN, (which occurs near thirty times in the Old Testament, though the English reader is not aware that it is the same,) is derived from JEHOVAH and CHEN, and properly signifies the grace and favour of the Lord. Elhanan, and many of the other proper names among the Hebrews, had such a kind of s’ mifica-

tion, and probably were given in token their good wishes to the infant that received them.

f Joy and transport.] Αγαλλιατικ properly answers to the word exultation, or leaping for joy, and is far more expressive than gladness. Compare 1 Pet. i. 8; iv. 13; and Mat. v. 12; in which last places we render it by being exceeding glad.

g To convert the hearts of the fathers with those of the children; πνευματιζω

Zacharias demandeth of the angel a sign

both of the rising and the declining age, to that real piety towards God, which will be the surest band of their mutual duty towards each other; and many of those who have hitherto been disobedient to the wisdom of the just; that is, insensible of the obligations to real religion, which is the greatest wisdom, shall he make ready, as a people prepared for the Lord, raising in their minds an expectation of the Messiah, and a disposition to welcome him when he shall appear.

And Zacharias then said to the angel, By what sign shall I know that this desirable and wonderful event shall be accomplished? for, in the course of nature, it seems most improbable; since I am an old man, and my wife is also considerably advanced in years.

And the angel, answering, said unto him, I am Gabriel, that stand in the presence of God, and near the throne of his Majesty, as one of the chief officers in his celestial court; of whose appearance to Daniel thou hast so frequently read, (Dan. viii. 16; ix. 21) and it is by a peculiar favour that I am now sent to speak to thee in this form of unusual condescension, and to tell thee these joyful tidings. My very appearance ought therefore to have been owned as a sufficient confirmation of the truth of my message; especially by thee, who canst not but know how frequently in Israel the most illustrious persons have been raised up from parents who had long been barren.h And, since thou dost not acquiesce in this, God will give thee a sign; which, while it confirms thy faith, shall also intimate

Jure mellaem est raxet.] Here is a plain allusion to Mal. iv. 6; where it is said (as we render it) that Elijah shall turn the heart of the fathers to the children, and the heart of the children to their fathers: “LEE ABOTH AL BENIM,” which the Seventy render, κεχλιον σφραν σφραν; in which words it is quoted Ecclus. xlviii. 10; but St. Luke’s version seems as agreeable to the Hebrew. I thought Sir Norton Knatchbull’s reason sufficient to justify my rendering it as I have done; which is just as our translators have rendered the like phrase, Judith ix. 10. δυοσπω σφραν, κεχλιον σφραν, the servant with the prince, and the prince with the servant. But, as Mr. L’Enfant and others not without

some probability, render it, to reconcile fathers and children, supposing it may relate to domestic dissensions, inseparable from the variety of religious sects then amongst the Jews, I was willing to comprehend that sense in my paraphrase. Sir Norton Knatchbull’s manner of pointing the last clause of the verse appeared to me so elegant, that I could not but follow it. Elsner would render it nearly in the same sense, By the wisdom of the just, to prepare the disobedient as a people furnished for the Lord, or formed for him. (Compare Isa. xlii. 7, Septuag.) See Elsner, Observ. Vol. I. p. 170—173.

h From parents who had long been barren.] Zacharias, being so pious a priest, could not but often have read the account

rias should be dumb till the birth of his son.

his displeasure against this sinful mixture of unbelief: for, behold, thou shalt, from this moment, be silent, and unable to speak any more, till the day in which these things shall be accomplished, even till the day in which the child shall be born; because thou hast not immediately believed my words, which yet, through the divine indulgence and favour to thee, shall be assuredly fulfilled in their season, that is, as soon as thou canst reasonably expect after thy return home.

And the people, who stood without, were waiting for Zacharias, that he might dismiss them with his blessing, (Numb. vi. 23—27; and Lev. ix. 22, 23;) and they wondered that he continued so long in the temple,¹ beyond the usual time: for he stayed a while after the angel disappeared, to present before God such humiliations and thanksgivings as this extraordinary circumstance required. But when he came out he was not able to speak to them; and, by the consternation in which he appeared, they perceived that he had seen a vision in the temple; and he himself, by signs, intimated [it] to them: and he continued deaf and dumb² during the remainder of his stay at Jerusalem; a circumstance wisely ordered by Providence to awaken a greater and more general expectation as to the event of so strange an occurrence.

And, after this appearance of the angel to him, it came to pass that, when the remaining days of his ministration were fulfilled, he departed to his own house.

And, quickly after these days were ended Elizabeth his wife conceived, according to the prediction of the angel; and, apprehending her

which the scripture gives of the birth of Isaac, Jacob, Joseph, Samson, Samuel, &c. who were all descended from mothers that had been long barren. The resemblance in circumstances might well have produced a peculiar regard to them; and one would have imagined he must immediately have recollected the story of the angel’s appearance to Manoah in particular, when the same scene was acted over before his own eyes, and some of the same expressions used by the celestial messenger. Compare Judg. xiii. 2—14.

¹ So long in the temple.] All that is here recorded might have passed in a few min-

utes: it seems probable, therefore, that, since the people took notice of his continuing so much longer than ordinary in the holy place, he spent some time in secret devotion, where, in a mixture of holy affections, rising on so great and extraordinary an occasion, he might easily forget how fast the moments passed away.

² Deaf and dumb.] As suppe signifies deaf, (Mat. xi. 5; Mark vii. 32, 37; ix. 25; and Luke vii. 22,) as well as dumb, (Mat. ix. 33; xii. 22; xv. 31; and Luke xi. 14.) So it is plain, from verse 62, that Zacharias lost his hearing, with his speech, during this interval.

ections on the appearance

ECT. condition, she concealed herself five months in an III. obscure retirement, not only that her conception might more certainly appear, but chiefly 1. 24 that she might enjoy opportunity for those extraordinary devotions which this wonderful favour of Providence demanded: nor could she, under such a circumstance, refrain from saying, 25 The most solemn acknowledgments well become me, because *the Lord himself hath thus miraculously interposed, and done this great work for me, in his own good time, even in the days in which he hath graciously looked down upon me, to take away my reproach of barrenness among men.*¹ For barrenness was accounted a peculiar reproach among the Jews, who looked upon it as a singular happiness to be instrumental in multiplying the holy seed, according to the promises which God had made them relating to it.

IMPROVEMENT.

Verse 6 How amiable is the character of this pious pair, who were found walking in all the commandments and ordinances of the Lord blameless! May our behaviour be thus unblameable, and our obedience thus sincere and universal! And let those, whose office leads them nearer to God than others, remember their peculiar obligation to imitate such an example. 13 Let us observe, with pleasure, that the prayers which such worshippers offer come up with acceptance before God; to whom no costly perfume is so sweet as the fragrancy of a character like this. An answer of peace was here returned when the case seemed to be most helpless. Let us learn to wait patiently for the Lord,

¹ My reproach among men.] That barrenness was so amongst the Jews, appears from Gen. xxx. 23; 1 Sam. i. 11; Isa. iv. 1; liv. 1, and many other passages. That a branch of the family of Aaron should fail, would also be looked upon as a particular calamity, and might, by ignorant and uncharitable people, be interpreted as a judgment; and so much the rather, considering the many promises God had made to increase the families of his obedient people, Exod. xxxii. 13; Lev. xxvi. 9; Deut. vii. 13; and Psal. xxvii. 3, 4, 5. I will here digress so far as to observe, that, considering how the whole cowish policy, was interwoven with those acts of religion, which were to be performed by the priests alone, it might seem wonderful that no provision at all should be made for entailing the priesthood on any other family, if that of Aaron should happen to be extinct. Leaving this contingency unprovided for, was in effect putting the whole credit of the Jewish religion upon the perpetual continuance of the male branches of that family: an issue on which no man of Moses’ prudence, nor indeed of common sense, would have rested his legislation, if he had not been truly conscious of its divine original; especially after two of Aaron’s four sons had been cut off in one day for a rash act in the execution of their office, as soon as they were initiated into it, and died without any children. Numb. iii. 4.

of the angel to Zacharias.

and leave it to his own infinite wisdom to choose the time and manner in which he shall appear for us.

Zacharias, accustomed as he was to converse with the God of heaven, was nevertheless, as we see, thrown into great consternation at the appearance of his angelic messenger. And may we not regard it, therefore, as an instance of the goodness as well as wisdom of God, that he determines that the services which these heavenly spirits render us should be generally invisible? It is delightful to observe that amiable condescension with which Gabriel, the courtier of heaven, behaved on this occasion. Let it teach us with pleasure to pursue the humblest offices of duty and love which God may assign us towards any of our fellow servants, even in the lowest stations.

Happy was the holy Baptist in being employed in this blessed work of preparing men’s hearts to receive a Saviour, and reducing the disobedient to the wisdom of the just. May we be inspired with some degree of zeal like his, in our proper sphere, to pursue so noble a design!

We see, in the instance of Zacharias, that some remainders of unbelief may be found even in a faithful heart: let us guard against them, as remembering they will be displeasing to God, and hurtful to ourselves. And, to conclude, when Providence favours us with any peculiarly gracious interpositions, let us attentively remark the hand of God in them; and let religious retirement leave room for serious recollection and devout acknowledgments.

Luke 1:26-38

Parallels: Galatians 49

The angel Gabriel is sent to the virgin Mary, to inform her of the conception of Christ by her, in which she humbly acquiesces. Luke I. 26—38.

AND in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth,

To a virgin espoused to a man whose name was Joseph, of the house of

LUKE I. 26.

IN the sixth month after Elizabeth had conceived, the same angel Gabriel, who had been the messenger of such good news to Zacharias, was sent from God to a small and inconsiderable city of Galilee, which was called a Nazareth; being charged with an important commission to a virgin, who was contracted, according to the Jewish method of espousals, to a man whose name was Joseph: a descendant of the royal house of David; which illustrious family was

a Nazareth] A city in the tribe of Zabulom, which was reduced to solow and con- was expected from thence. John i. 46. Vol. I.

The ange appears to the Virgin ary,

now reduced to so low a condition, that Joseph followed the employment of a carpenter : and the virgin’s name was Mary, of the same lineage. And the angel entered in to the room, in which she was alone ; and, standing before her, surrounded her with extraordinary lustre, he addressed himself unto her, and said, Hail, O thou distinguished favourite of heaven ! I congratulate thy happiness ; for the Lord is with thee, and is about to manifest his condescending regard in a manner which shall oblige all around thee to acknowledge that thou art blessed among women, the greatest and happiest of thy sex.

Now the pious and modest virgin, when she saw this appearance of [the angel,] and heard his message, as she plainly perceived it to be something of a very extraordinary nature, was much disturbed at his discourse ;ᵇ and, not imagining herself at all worthy of such applause and congratulation, she reasoned with herself, for a while, what kind of salutation this could be,ᶜ and from what original it could proceed.

And the angel, immediately perceiving it, to disperse the doubt she was in, said unto her again, Fear not, Mary ; for I am a messenger sent from heaven to tell thee that thou hast found signal favour with God. And behold and observe it with due regard, for I assure thee in his name, that from this very time thou shalt be with child, and at the proper season shalt be delivered of a son, and shalt call his name Jesus, the divine Saviour ; for he shall come on that important errand, to save men from the tyranny of sin and the displeasure of God. He shall be incomparably great and glorious, insomuch that he shall justly be called the son of the Most High God ; and the Lord God shall give him the throne of David his father, from whom thou art descended ; so that, like David, he shall be the Sovereign of God’s chosen people, and possess that extensive empire which was promised to the seed of that holy patriarch : (2 Sam. vii. 12, 13 ; Psal. ii. 7, 8, and cxxxii. 11, 12.) And he shall inherit

ᵇ She was disturbed at his discourse.] Some would render ἐνὶ τὰ λῶμα αὖς, on account of him ; and Heinsius hath abundantly hewn how common this manner of speaking is in the sacred writings.

ᶜ What kind of salutation.] She seems to have suspected it might possibly proceed from the artifice of some evil spirit, to inspire her with sentiments of vanity and pride.

and foretells her conception of Christ.

the kingdom ; with this circumstance of superior glory, that, whereas David is now sleeping with his fathers, this exalted Prince shall rule over the house of Jacob, even all the true Israel of God, for ever ; and, though the most potent monarchies of the earth will be successively dissolved, yet of his kingdom there shall be no end, even as long as the sun and moon endure. See Psal. lxvii. 5, 17 ; Isa. ix. 7 ; Dan. vii. 14.

And Mary replied to the angel, O thou heav-enly messenger, permit me to ask, How can this possibly be from this time, as thou hast intimated to me, since I am as yet a virgin ?

And the angel, answering, said unto her, There is nothing in that objection, great as it may seem, for this whole affair is to be a scene of miracle : the holy spirit shall come upon thee, and the power of the Most High God shall thus overshadow thee by an amazing energy, to produce an effect hitherto, from the foundation of the earth, unknown : and therefore that holy Off-spring of thine shall, with regard to this miraculous conception, as well as another and yet greater consideration, be called the Son of God. And behold, to confirm thy faith in a declaration which might seem so incredible, I farther assure thee that thy cousin Elizabeth also hath, by the miraculous power of God, conceived a son, though she be now in her old age ; and this is the sixth month of pregnancy with her who hath long been called barren, and spoken of as one who could have no hope of being a mother. And scruple not to believe what I have told thee with regard to thyself as well as her ; for thou well knowest

How can this be, since I am as yet a virgin ? Some would render this, What I shall this be if I have no intercourse with a man ? as if she would be resolved whether this birth were to be produced in a common or a miraculous manner. But I think it is more natural to suppose that she understood the former words as an intimation that the effect was immediately to take place, to which her present circumstance seemed, humanly speaking, an invincible objection. Our English version, I know not a man, is more literal than what is here given ; but I do not apprehend that the strictest fidelity requires to render the Hebraism so exactly ; the sense is evidently the same.

Who hath been called barren.] I cannot think (with some learned and judicious persons) that to be called, and to be, signify entirely the same thing, so as that the former should be thought a mere pleonasm, and rendered just as the latter. The phrase seems to signify, in the language of scripture, not only that the thing shall really be what it is called, but also that it shall be taken notice of in that view : which I think will appear from an attentive consideration of the chief texts which have been produced to establish the opposite opinion. Compare Isa. i. 26 ; ix. 6 ; xxxv. 8 ; xlvii. 1, 5 lvi. 7 ; lxi. 3, 6 ; Mat. v. 9, 19 ; xxi. 15 Mark xi. 17 ; 1 John iii. 1.

Reflections on Mary’s conception o Christ.

that nothing is, or ever will be, impossible to God, whose almighty power operates with equal ease in the most miraculous as in the most common productions.

And, strange as the message was, Mary firmly believed it, and said, with the most amiable humility and piety, Behold, I am the handmaid of the Lord, and would approve myself faithful and obedient; may it be unto me according to thy word! I thankfully accept the honour, of which I confess I am unworthy; and humbly resign my reputation, and even my life, to the divine care and providence, while I wait the accomplishment of thy prediction.

Then the angel, having executed his commission, departed from her, and returned to his abode in the heavenly regions.

IMPROVEMENT.

Verse 26, 27 WITH what holy wonder and pleasure should we trace this notice of an incarnate Redeemer? and how thankfully should we adore his condescending goodness, that for us men, and for our salvation, he did not despise the womb of so obscure virgin?

We are too ready in our thoughts, with Gabriel, to congratulate her on so distinguished an honour, and to say, as one did to Christ, in the days of his flesh, Blessed is the womb that bare thee, O Lord, and the breasts which thou hast sucked! (Luke xi. 27.) But let us remember there is yet a nobler blessedness that this attending those, in whose hearts he is so formed by divine grace, that they hear his word, and do it.

31, 32 Let us hear it, with joy, that he is Jesus the Saviour; but let us also consider that he is Christ the anointed Sovereign, who is to rule over God’s people for ever. Remember, O my soul, that of his kingdom there shall be no end; and esteem it thine un-

Mary firmly believed it.] It is worthy of our remark, that Mary, though a young virgin, should so readily believe an event, in itself so much more wonderful than that which Zacharias, though an aged priest, had found it so difficult to credit. And it may be observed, that the sacred writers are particularly careful to record instances of this kind, in which God doth, as it were, out of the mouths of babes and sucklings perceive his praise.

g Resign my reputation and even my life.] For both these, humanly speaking, might have been in danger, considering the severity of the Mosaic law against those who had violated the faith of their espousals. (Compare Deut. xxii. 23, 24.) And though so impious a prince as Herod, who was then on the Jewish throne, undoubtedly controlled many of the laws of God, yet the natural severity and extravagant jealousy of his temper would probably engage him to execute this in its full terror.

Mary’s visit to Elizabeth.

speakable honour and happiness to be enrolled amongst his faithful subjects.

The glories promised to such in the future state are so far beyond experience, or even imagination, that they might, to sense, appear as incredible as the message which Mary received: but let us remember the eternal truth of what Gabriel suggested to her, that nothing is impossible to God. He can therefore ripen our imperfect souls, to all the improvement and pleasures of the heavenly state, as easily as he produces the meanest vegetable on the earth.

Let the temper of the blessed virgin, on this great occasion, be therefore the beautiful model of ours: so, when the purposes of the Divine Love are declared to us, may we resign ourselves unto the Lord; and with such calm tranquillity, firm faith, and joyful acquiescence, may we wait the accomplishment of his gracious promise, and say, Behold the servants of the Lord! be it unto us according to his word! So do thou, O Lord, animate and support us! and the weakest of thy children shall not stumble at the greatest of thy promises through unbelief: but, being strong in faith, shall give glory to God.

Luke 1:39-56

Mary visits Elizabeth; her faith is confirmed by it, and she breaks out into a song of praise. Luke I. 39—56.

LUKE I. 39. AND Mary arose in those days, and went into the hill country with haste into a city of Judah,

And entered into the house of

LUKE I. 39. IN those days, or soon after the time that she received the extraordinary message mentioned above, Mary arose from Nazareth, where she then was, and went, with all the expedition she conveniently could, to what was called the hill country, which lay towards the south of Canaan; and came into a city of Judah, where Zacharias dwelt, with a comfortable expectation that this visit might tend both to confirm her

faith and vindicate her character. And accordingly she entered into the house of her kinsman

Luke I. 39

a Mary arose and went, &c.] This was a very wise determination; as it was very probable that, by communicating the vision she had seen, and perhaps also describing the form in which the angel appeared, she might convince Zacharias and Elizabeth that there was something singular in her case, and so might bring in the

reputation of such worthy and eminent persons to establish her own, in a circumstance which might otherwise expose her to great suspicion and censure. I shall only add, that it is not improbable the city here spoken of might be Hebron; a city belonging to the priests in the tribe of Judah and the hill country. Josh. xxi. 11.

lizabeth’s reception of Mary.

Zacharias, and, to the pleasing surprise of her friend, saluted Elizabeth.

And it came to pass that, as soon as Elizabeth heard the salutation of Mary, the infant in her womb did with a most unusual emotion, leap for joy, as sensible of the approach of Him whose forerunner he was appointed to be. And Elizabeth was directed to consider it in this view; for she was immediately filled with an extraordinary degree of divine inspiration, by the influences of the Holy Spirit. And, far from envying the superior honour of her young cousin, she, in very exalted language, congratulated her on the occasion; and, crying out with a loud voice, as in a sacred kind of transport, she said, in the very words which Gabriel had before used to the virgin.

Most blessed art thou, O Mary, among all the women in the whole world; and most blessed is the sacred and miraculous fruit of thy womb. And indeed, when I consider the matter attentively, I cannot but cry out in amazement, Whence is this honour done to me, that she, who is so highly honoured as to be the mother of that wonderful and divine child, whom I would with all humility own as my Lord, should come unto me as a guest under my roof; to whom I should rather have hastened to pay my homage? And that he, of whom thou art now pregnant, is indeed my Lord the Messiah, I certainly know by what I have now felt; for, behold, as soon as the first voice of thy salutation sounded in mine ears, as thou wast entering into the house, the very infant within me leaped in my womb for joy, with a vigour and sprightliness unknown before; which I am taught to interpret as a homage done to Him before whose face he is to go to prepare his way. And, when I consider the whole affair in all its variety of circumstances, I have reason to say, Happy is she that so readily believed what to sense appeared so utterly incredible, without so much as requiring any miraculous sign of it; for surely there shall be a very faith-

b Happy is she that believeth, &c.] I doubt immediately believed the promise of God to him, and thereby had incurred so senseless a mark of the divine displeasure. I do but here is an oblique reference to the appiness of Zacharias, who had not

Mary breaks out into a song of praise.

ful and an exact accomplishment of all those things which have been spoken to her from the Lord.

Then Mary also was filled with a transport of holy joy; and, under the direction of the same Spirit, as well as in many of those words which she had learnt from the sacred oracles, she, in the warmth of her devotion, said, “My very soul doth most affectionately magnify and extol the Lord, And my spirit, with all its most exalted powers, rejoiceth in God as my Saviour; who, I trust, is granting me my own share in that gospel which, by the appearance of this his dear Son, he is sending to so many others: For, notwithstanding all the meanness of my circumstances, and the obscure condition in which I live, yet he hath looked with a distinguishing regard, and most surprising condescension, upon the low estate of his handmaid; for, behold, he hath conferred such an honour upon me, that I am fully persuaded, according to his word by the angel, that not only the present age, but all future generations, shall call me happy, and shall admire the peculiar grace and favour that the Lord hath shewn me. For he who is powerful beyond all our conceptions, even the Almighty God, to whom this strange event is not only possible, but easy, hath done these great and unheard of things for me; and his name, and nature [is] so holy, that I cannot suspect the accomplishment of any thing that he hath promised. His mercy also hath in every age been the hope and confidence of his people; and I well know that it [is] from generation

have gently touched upon it in the paraphrase; but I was cautious of being too express, lest I should violate that great decorum, which the Spirit of God, as well as the rules of modesty and piety, taught her to observe, when the faults of a husband were in question. It may be added, that these words shewed her knowledge of Mary’s immediate belief of the promise made to her: a knowledge which she could only gain by divine revelation, and which, therefore, would be a mutual confirmation of the faith of both.

c Mary also said.] It is observable that most of these phrases are borrowed from the Old Testament, with which the

iou virgin seems to have been very conversant; especially from the Song of Hannah, in which there were so many passages remarkably suitable to her own case. Compare 1 Sam. ii. 1—10; Gen. xxx. 13; Psalm ciii. 17; xviii. 1; lxxxix. 10; cvii. 9; and Mic. vii. 20.

d Shall call me happy, μακαριος.] I think there are several other texts where μακαριος should rather be rendered hap than blessed, which is the proper signification of ισλογιός; (see 1 Tim. i. 11; vi. 15; and Rev. xx. 6) yet I cannot say that the distinction is always material, no do I always observe it in the follow version.

Mary’s song of praise.

to generation on them that fear him. He hath often wrought the most glorious displays of strength by his irresistible arm: he hath often dispersed the haughty sinners that exalt themselves against him, and confounded them in those schemes which were the most laboured imagination of their own hearts. He hath often brought down mighty potentates from their thrones of dignity and power, and, by some singular interposition of his providence, hath exalted the lowly from their obscurest state, as he is now doing with respect to me. He hath often filled the hungry with a variety of good things, and hath sent away the rich and luxurious sinner empty; having stripped him of all his plenty, and turned him out of all those possessions in which he was once so confident. And, as a glorious instance of his condescension and his power, though our condition be so low in comparison of what it once was, he hath now succoured Israel, and taken him as his child into paternal protection: and all this he hath graciously done in remembrance of his everlasting mercy. Even as he long ago spoke to our fathers, and promised it to Abraham and to his seed, throughout all generations: and we, the heirs of those prom-

e He hath dispersed the haughty, &c. δι- κορτίαν υπερφανε δυογια καρδισε αυλον. I know this may be rendered, He hath scattered those that prided themselves in the imagination, or thought, of their hearts: but I apprehended the words would well bear the yet more emphatical sense I have here given them. And thus they are peculiarly applicable to the gospel; in which God doth not only cast down imaginations and every high thing, &c. (2 Cor. x. ) by the humbling scheme of his recovering grace, but hath remarkably confounded his most insolent enemies, in their own most elaborate projects, and established his sacred cause by the violent attempts they have made to suppress it. (Compare Psal. ii. 1—3.) A triumph of divine wisdom, of which succeeding ages furnish but memorable and frequent instances at home and abroad.

f Sent away the rich empty.] Εξατσούς strictly signifies, hath sent, or turned them out o doors; and very beautifully repre-

sents God as the great proprietor of all, and the greatest of men as his tenants at will, whom he can strip, and turn out, whenever he pleases.

g He hath succoured Israel.] That the word ἀνταξίδι properly signifies to interpose in favour of a person in great necessity, or extreme danger, Elsner hath abundantly proved, Observ. Vol. I. page 175.

h In remembrance of his everlasting mercy.] The beginning of the 55th verse should, I think, be included in a parenthesis. It makes an easier and stronger sense to suppose that this remembrance o his mercy for ever refers to his everlasting mercies promised to the patriarchs. Compare Gen. xvii. 19; Isa. lv. 3; Rom. xi. 29. Yet I acknowledge those blessings might be said to be promised to them, and their seed for ever, which were entailed on their remotest generations. (Compare Gen. xii. 15; xviii. 8; &c.) Care is therefore taken to express both in the paraphrase.

Reflections on the visit Mary paid to Elizabeth.

ises, shall now behold them happily fulfilled in all the fulness of their extent and glory.”

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

Then Mary abode with her cousin Elizabeth about three months, till very near the time of her delivery; and then returned to her own house, and lived privately there; concealing, but not forgetting, these extraordinary things, which had so powerful a tendency to establish and animate her mind.¹

Luke I. 56

IMPROVEMENT.

How natural is it for those, who have themselves received mercy of the Lord, to communicate their joy to others, and to seek the society of their fellow saints, whom he hath honoured with the signal manifestations of his favour? Happy are they, whose friendship is confirmed and heightened by such endearing ties! And thrice happy the humble and generous souls who can thus, like Elizabeth, lose the thoughts of private honour and interest in a cordial concern for the glory of God and the good of men; rejoicing to see others, perhaps in some respects their inferiors, raised to stations of service more distinguished than their own.

If this pious matron thought herself so highly honoured in receiving a visit from the mother of our infant Saviour, how much more doth it become us to admire the condescension of our glorious Lord, that he will represent himself as graciously knocking at the door of our hearts, and ready not only to make us a transient visit, but to take up his stated abode with us?

May our faith, like that of the blessed virgin, delightfully rest on all the promises he makes, as firmly believing that there shall be an accomplishment of these things which are spoken! And, while that accomplishment is delayed, may the pleasing expectation of it tune our voice to a song of praise like hers! Let our souls also magnify the Lord, and our spirits rejoice in that God whom we hope, through grace, to be our Saviour; whose condescension hath regarded us in such low circumstances; and whose almighty power and everlasting love have done such great things for us. He hath provided heavenly food to satisfy our hungry souls; and hath raised us to enjoy the mercies which, in more obscure intimations only, he promised to the pious patriarchs. His mercy is on all that fear him, through succeeding generations. May such distinguished favours animate our hearts with those sentiments

¹ Animate her mind.] Many of the things which had passed in this journey, and especially that rapturous inspiration which she had herself experienced, and which till now was probably unknown to

her, must elevate her thoughts to a very sublime pitch, and enkindle in her attentive reflecting mind high expectations and glorious hopes. See Luke ii. 19, 51; and compare note b, page 49.

F

The 17th an circumcision of John.

V. of devotion and zeal which they are so well qualified to excite! Otherwise the joy of the Old Testament saints, in the distant and imperfect prospect of these blessings, will testify against our insensibility in the superior advantages with which we are favoured.

Luke 1:57

The birth and circumcision of John the Ba, 57—66.

LUKE I. 57.

AND, when the full time for Elizabeth’s delivery was come, she brought forth a son, exactly according to the prediction of the angel to Zacharias. And her neighbours, and her relations, were acquainted with it; and, having heard that the Lord, in so illustrious and remarkable a manner, had magnified and displayed his mercy to her, they ran to testify their joy, and sincerely congratulated her on the happy occasion.

And, in particular, it came to pass, that on the eighth day they came together in some considerable numbers, to circumcise the child according to the law (Gen. xvii. 12; Lev. xii. 3;) and, as it was then customary to give it a name, a they that were present would have called him Zacharias, after the name of his father: But his mother, who had been more particularly informed by her husband of what had passed between him and the angel in the temple, answered and said, Nay, my friends, it must not be so; but he shall be called John. And when they objected to this, and said unto her, None of thy kindred, either by birth or marriage, is called by this name: In order to determine the question, and to be fully satisfied, they made signs to his father, to know what he would have him called. And he, by signs, asked for a writing tablet, b and, when he had received

a As it was then customary to give it a name.] The giving the child its name was no more a part of the original intent of circumcision than of baptism; it was an incidental circumstance which custom had added. And I cannot forbear saying that, in administering the christian ordinance, I think care should be taken to order the voice so that it may plainly ap-

pear we only then speak to the child by the name which hath been already given it. That the father among the ancients used to name the children, and that it was customary often to give them the name of their immediate ancestors, Elsner has shewn on this text.

b A writing tablet, a wroxidler.] We have so few diminutives in our lan a e.

ias names his son, and recovers his speech.

it, he wrote, saying, His name is John; thereby declaring it a settled point, that would admit of no farther debate. And they were all amazed at the determination. But greater still was their astonishment, to find his tongue at liberty, and his speech restored; for his mouth was immediately opened, and his tongue [loosed;] and he spake audibly and distinctly; beginning, as it was most reasonable, with praising God in that sublime hymn which we shall presently record.

And a religious awful kind of dread fell, not only on those that were present, but on all that dwelt near them: and all these things, in a very particular detail of circumstances, were published, and became the great topic of conversation, over the whole hill country of Judea. And all wise and pious persons that heard [them] laid them up carefully in their hearts, as matters highly worthy their future consideration, saying, What kind of a child will this be, who is ushered into the world in so extraordinary a way? And their expectations were farther raised by observing that, as he grew up, the hand of the Lord was signally with him; and, through the divine blessing, he appeared not only a healthful and thriving, but likewise, on other and higher accounts, a very hopeful child.

IMPROVEMENT.

So sure are the promises of God, and so certainly will the full accomplishment of them another day shame our suspicious unbelieving hearts, and awaken the tongues of his servants to songs of praise! Happy the souls who, by a lively faith in them, are anticipating that blessed day, and whose minds, kept in tune by these pleasing views, are opening themselves to the most tender sympathy with others, and, like the kindred of this pious pair, are making the religious joys of others their own; so sharing, rather than envying, the superior favours bestowed upon them!

that I was not willing to lose this, which much more exactly answers the original than table.

And his tongue [loosed;] and he spake, praising God.] I entirely agree with the learned Raphelius, (Annot. ex Herod. pages 219, 220) that Elsner’s criticism (Observ. Vol. I. pag. 178, 179) is not to be admitted, which would render it, And his tongue also

spake, praising God. It would then have been very warm, instead of very hot; and Raphelius has given unanswerable instances, in the most approved writers, of a ver-joined with two nouns, when in strict propriety it can only belong to one of them. Compare 1 Cor. iii. 2; where the original is, Ἑλὰς ὑμῖν ἐστινά, καὶ σῆσας. I have given you milk to drink, and not meat.

Reflections on the birth of John the Baptist.

VI. Let us learn, with them, wisely to observe what God is doing around us, and to lay up remarkable occurrences in our hearts: that, by comparing one step of divine conduct with another, we may the better understand the loving kindness of the Lord, and be engaged to act with more regular obedience in a holy subserviency to his gracious purposes.

When, like good Zacharias and Elizabeth, we have the pleasure to see our infant offspring growing up in safety and cheerfulness, with healthy constitutions of body, and towardly dispositions of mind too, let us ascribe it to the hand of the Lord, which is upon them for good. Let us remember that we are at best but the instruments of the divine care and favour to them; and that our families would soon become scenes of desolation, did not God watch over them in a thousand circumstances of danger and distress, which no prudence of ours could have foreseen, and which no care of ours could have been able to provide against.

Luke 1:67

Zacharias, on the birth of his son, breaks out into a sublime anthem of praise. Luke I. 67, to the end.

Luke I. 67.

VIII. NOW John being born, as we have before described it, Zacharias his father, when he first spake after the birth of this extraordinary child, was filled with the influences of the Holy Spirit; and, in an exalted strain of sacred rapture, he prophesied, saying,

68 “Blessed be Jehovah, the God of Israel, because he hath now owned the relation in so signal a manner; for he hath graciously looked down upon his people in their distress, and wrought out an illustrious and complete re-

demption for them: And he hath raised up for us a horn of salvation, even an honourable and powerful Saviour, who is already conceived, and will quickly be born, according to our long expectation, in the family of his servant

David: As he hath spoken by the inspiration of his Spirit, and given frequent intimations

LUKE I. 67.

AND his father Zacharias was filled with the Holy Ghost, and prophesied, saying,

Blessed be the Lord God of Israel, for he hath visited and redeemed his people.

And hath raised up an horn of salvation for us in the house of his servant David;

As he spake

a A horn of salvation.] As a horn is often it; so it is sometimes used in the Old Testament with a peculiar reference to the Messiah. Compare Psal. cxxxii. 17; lxxxix. 24; 1 Sam. ii. 10; and 2 Sam. xxii. 3.

The song of Zacharias.

to us by the month of his holy prophets, which have been from the beginning of time. It now appears that none of those predictions are forgotten by him, since he is preparing for us such a glorious deliverance that we may thus obtain salvation from the power of the most formidable of our enemies, and may at length be rescued, by his redeeming grace, from the hand of all that hate us. And this gracious messenger hath God now sent, that he may faithfully perform the mercy which he [promised] to our fathers, the blessed effects of which extend also to them; and by him shall God appear to be mindful of his holy covenant, which hath passed through so many various dispensations, yet still in the main continues the same: It being indeed no other than the oath which he so solemnly swear unto Abraham our father, (Gen. xxii. 16, 17.) According to the tenor of which he will now grant us the favour of an opportunity and a heart to serve him without fear, being delivered out of the hands of our enemies, [And to walk] before him, under a religious sense of his presence, all the days of our life, in the paths of the strictest holiness and righteousness.

ing of time.] It cannot from hence, as some were was from the be-a series of prophets, al prophet spoke of can never be proved violence to the re-some amongst them. rarias only amount to dity of prophecies, in is great event. Com-

his redeeming grace that hate us.] This the mind of the Spir-the whole tenor of is impossible to say fully understood his it is certain, the older cases, did not. See

y promised to our fa-oc μίλα των σωλημν signifies towards exer-

cise mercy to our fathers; and might haps intimate that the mercy extend the pious patriarchs was owing to ( who was afterwards to appear. Co Rom. iii. 25. I cannot recollect an er place where σωλημν πλες is to per promise.

c The oath which he swear unto ham.] In vindication of our version any objection which might arise learned reader from the construct that original μνεδναι δειδναι—ο φυο εκ. τ. κ. see Bos, exercit. p. 35 Elsner in loc.

f And to walk in holiness and rig-ness.] This, as well as deliverance enemies, being spoken of as the m-grant of God, I cannot but concl refers to those passages in which promised to pour out extraordinary d of a pious spirit on his people und reign of the Messiah. Compare Is-1—5; Jer. xxxi. 31—34; and Ezek. 25—27.

The song of Zacharias.

Then, turning to his new born son, he added, “And thou, my dear child, shalt have the honour to be justly called the prophet of the Most High God: an illustrious prophet indeed! or thou art he who, according to the prediction of Isaiah, (Isa. xl. 3) shall go before the ace of the Lord, even of our Divine Messiah, to give notice of his approach, and to prepare his ways. It shall be thine honourable and delightful office, not merely to bring the tidings of some temporal deliverance, but to give the knowledge of eternal salvation to his people in directing them how they are to obtain the forgiveness of their sins; Which, how great so ever they have been, may now be obtained through the tender compassions of our God, whose bowels of mercy have yearned over his backsliding children; by virtue of which compassions the dawning of the celestial dayh hath visited us from on high: And the Sun of Righteousness is shortly arising, to spread sacred knowledge and joy over the regions of ignorance and misery, to enlighten those that sit in darkness, and, as it were, in the very shadow of death i itself, or in the most gloomy and dangerous condition, and to direct our wandering feet into the way of peace and felicity.”

Thus was John the Baptist ushered into the world, and thus were his infant days graced

g Tender compassions of our God.] Σταυ- γεν ελπεί, his bowels of mercy: A strong Hebraism; which, though I have not literally retained it in my version, I have expressed in the paraphrase; and it is a method I shall often take in like cases. Compare Jer. xxxi. 18-20.

h The dawning of the day.] It is true that αὐτὸν may signify, as some here render it, the rising sun: and I doubt not but here is a reference to such texts as Mal. iv. 2; and Isa. lx. 1-3; and, possibly, considering the known ambiguity of the Hebrew word ZEMACH, which also signifies a branch, there may be some allusion to Jer. xxiii. 5; and Zech. iii. 8. But it is strange that any should have thought Zacharias, a Jewish priest, hath here referred to the Greek version of those texts. It is well known the word properly signifies that part of the heavens where the light bens to arise and the first shining of that

light. Compare Rev. vii. 2. The dawning of the day seemed therefore a very literal version; and, I apprehend, it more beautifully describes the state of things just at this interval than if the sun had been represented as actually risen.

i The shadow of death.] Such phrases as these do, with peculiar propriety, describe the ignorant and miserable state of the Gentile world, and perhaps this former part of the verse may refer to them; but, as Christ’s preaching to the Jews in Galilee (for it was only to Jews he applied, Mat. xv. 24; x. 5, 6; and Rom. xv. 8) is said, Mat. iv. 14-16, to be an accomplishment of Isa. ix. 1, 2; to which Zacharias here probably refers, I was not willing in the paraphrase to fix it to the Gentiles. The sad character and circumstances of the Jews at this time as described by Josephus, too well suit the representation here made.

Reflections on the song of Zacharias.

with wonders. And the child grew up and became strong in spirit, giving early tokens both of an heroic genius and a pious disposition, through the work of God’s Spirit upon him. Compare Judg. xiii. 24, 25. And, his pious parents dying while he was young, or being peculiarly directed by a divine revelation in this affair, he did not appear in the service of the temple, even when he came to the age in which the priests began their ministrations; but, by divine dispensation and direction, was led to retire into desert places, and to continue there till the day of his being publicly manifested to Israel, and, as it were, inaugurated among them under his prophetic character; for which the austerity and devotion of this solitude was a happy preparation.k

IMPROVEMENT.

WITH what sacred joy should we join in this hymn of praise! Verse 67 The blessings celebrated in it were not peculiar to the family of Zacharias or to the house of Israel; but we, through the Divine Goodness, have our share in them: the Lord God of Israel hath visited and redeemed us. He hath remembered his covenant with the pious patriarchs in favour of millions who are their seed only as heirs of the faith of Abraham. To us hath he accomplished the words he had spoken by his holy prophets, and through his tender mercies, hath caused the Sun of Righteousness to arise upon us; upon us who were once indeed sitting in darkness and in the shadow of death; and whose ancestors, for many succeeding generations, were lost in ignorance, idolatry, and wickedness. Let us bless the Lord, who hath given us light; and make it our daily prayer that it may be the happy means of guiding our feet into the way of peace. Let us, with pleasure and thankfulness, receive the knowledge of salvation by the remission of our sins, without which we shall never see it but at an unapproachable distance. 68 72,73 70,78 77

Let us repose our cheerful confidence in this Almighty Saviour, this Horn of Salvation, which God’s own right hand hath raised up for us: through him let us seek the pardon of our sins 69

k This solitude was a happy preparation. It may further be observed that such a retirement also contributed to his acceptance, by raising a character for eminent mortification and sanctity; inured him to the oppositions he was to expect in his work; and naturally prevented any such intimacy with Christ, in their childhood and youth, as might possibly have occasioned some suspicion, as to the impartiality of the testimony which John afterwards bore to him. Compare John i. 31. Elsner hath shewn, as Schmidus had before observed, that the word avasusio often signifies the inauguration of a public officer. Observ. Vol. I. p. 183.

Joseph’s perplexity on his finding Mary with child.

and deliverance from all the enemies of our souls. And let a VII. grateful sense of his redeeming love engage us resolutely to walk Verse in the strictest holiness and righteousness, as in the presence 75 of God, and carefully to maintain before him a conscience void of offence all the days of our lives.

May we carry this temper along with us into solitude and retirement: may it animate us in the busiest scenes of life; and, in every particular instance, may it determine us in our choice of either, and regulate our conduct in both!