mh_parser/vol_split/42 - Luke/Chapter 1.xml

<div2 id="Luke.ii" n="ii" next="Luke.iii" prev="Luke.i" progress="46.58%" title="Chapter I">
<h2 id="Luke.ii-p0.1">L U K E.</h2>
<h3 id="Luke.ii-p0.2">CHAP. I.</h3>
<p class="intro" id="Luke.ii-p1">The narrative which this evangelist gives us (or
rather God by him) of the life of Christ begins earlier than either
Matthew or Mark. We have reason to thank God for them all, as we
have for all the gifts and graces of Christ's ministers, which in
one make up what is wanting in the other, while all put together
make a harmony. In this chapter we have, I. Luke's preface to his
gospel, or his epistle dedicatory to his friend Theophilus,
<scripRef id="Luke.ii-p1.1" osisRef="Bible:Luke.1.1-Luke.1.4" parsed="|Luke|1|1|1|4" passage="Lu 1:1-4">ver. 1-4</scripRef>. II. The prophecy
and history of the conception of John Baptist, who was Christ's
forerunner, <scripRef id="Luke.ii-p1.2" osisRef="Bible:Luke.1.5-Luke.1.25" parsed="|Luke|1|5|1|25" passage="Lu 1:5-25">ver. 5-25</scripRef>. The
annunciation of the virgin Mary, or the notice given to her that
she should be the mother of the Messiah, <scripRef id="Luke.ii-p1.3" osisRef="Bible:Luke.1.26-Luke.1.38" parsed="|Luke|1|26|1|38" passage="Lu 1:26-38">ver. 26-38</scripRef>. IV. The interview between Mary
the mother of Jesus and Elisabeth the mother of John, when they
were both with child of those pregnant births, and the prophecies
they both uttered upon that occasion, <scripRef id="Luke.ii-p1.4" osisRef="Bible:Luke.1.39-Luke.1.56" parsed="|Luke|1|39|1|56" passage="Lu 1:39-56">ver. 39-56</scripRef>. V. The birth and circumcision
of John Baptist, six months before the birth of Christ, <scripRef id="Luke.ii-p1.5" osisRef="Bible:Luke.1.57-Luke.1.66" parsed="|Luke|1|57|1|66" passage="Lu 1:57-66">ver. 57-66</scripRef>. VI. Zacharias's song of
praise, in thankfulness for the birth of John, and in prospect of
the birth of Jesus, <scripRef id="Luke.ii-p1.6" osisRef="Bible:Luke.1.67-Luke.1.79" parsed="|Luke|1|67|1|79" passage="Lu 1:67-79">ver.
67-79</scripRef>. VII. A short account of John Baptist's infancy,
<scripRef id="Luke.ii-p1.7" osisRef="Bible:Luke.1.80" parsed="|Luke|1|80|0|0" passage="Lu 1:80">ver. 80</scripRef>. And these do more
than give us an entertaining narrative; they will lead us into the
understanding of the mystery of godliness, God manifest in the
flesh.</p>
<scripCom id="Luke.ii-p1.8" osisRef="Bible:Luke.1" parsed="|Luke|1|0|0|0" passage="Lu 1" type="Commentary"/>
<scripCom id="Luke.ii-p1.9" osisRef="Bible:Luke.1.1-Luke.1.4" parsed="|Luke|1|1|1|4" passage="Lu 1:1-4" type="Commentary"/><div class="Commentary" id="Bible:Luke.1.1-Luke.1.4">
<h4 id="Luke.ii-p1.10">The Evangelist's Preface.</h4>
<p class="passage" id="Luke.ii-p2">1 Forasmuch as many have taken in hand to set
forth in order a declaration of those things which are most surely
believed among us,   2 Even as they delivered them unto us,
which from the beginning were eyewitnesses, and ministers of the
word;   3 It seemed good to me also, having had perfect
understanding of all things from the very first, to write unto thee
in order, most excellent Theophilus,   4 That thou mightest
know the certainty of those things, wherein thou hast been
instructed.</p>
<p class="indent" id="Luke.ii-p3">Complimental prefaces and dedications, the
language of flattery and the food and fuel of pride, are justly
condemned by the wise and good; but it doth not therefore follow,
that such as are useful and instructive are to be run down; such is
this, in which St. Luke dedicates his gospel to his friend
Theophilus, not as to his <i>patron,</i> though he was a man of
honour, to protect it, but as to his <i>pupil,</i> to learn it, and
hold it fast. It is not certain who this Theophilus was; the name
signifies a <i>friend of God;</i> some think that it does not mean
any particular person, but every one that is a <i>lover of God;</i>
Dr. Hammond quotes some of the ancients understanding it so: and
then it teaches us, that those who are truly lovers of God, will
heartily welcome the gospel of Christ, the design and tendency of
which are, to bring us to God. But it is rather to be understood of
some particular person, probably a magistrate; because Luke gives
him here the same title of respect which St. Paul gave to Festus
the governor, <b><i>kratiste</i></b> (<scripRef id="Luke.ii-p3.1" osisRef="Bible:Acts.26.25" parsed="|Acts|26|25|0|0" passage="Ac 26:25">Acts xxvi. 25</scripRef>), which we there translate
<i>most noble Festus,</i> and here <i>most excellent
Theophilus.</i> Note, Religion does not destroy civility and good
manners, but teaches us, according to the usages of our country, to
<i>give honour to them to whom honour is due.</i></p>
<p class="indent" id="Luke.ii-p4">Now observe here, I. Why St. Luke wrote
this gospel. It is certain that he was moved by the Holy Ghost, not
only <i>to</i> the writing, but <i>in</i> the writing of it; but in
both he was moved as a reasonable creature, and not as a mere
machine; and he was made to consider,</p>
<p class="indent" id="Luke.ii-p5">1. That the things he wrote of were things
that were <i>most surely believed among all Christians,</i> and
therefore things which they ought to be instructed in, that they
may know what they believe, and things which ought to be
transmitted to posterity (who are as much concerned in them as we
are); and, in order to that, to be committed to writing, which is
the surest way of conveyance to the ages to come. He will not write
about things of <i>doubtful disputation,</i> things about which
Christians may safely differ from one another and hesitate within
themselves; but the things which are, and ought to be, most
<i>surely believed,</i> <b><i>pragmata
peplerophoremena</i></b>—<i>the things which were performed</i>
(so some), which Christ and his apostles did, and did with such
circumstances as gave a full assurance that they were really done,
so that they have gained an established lasting credit. Note,
Though it is not the foundation of our faith, yet it is a support
to it, that the articles of our creed are things that have been
long <i>most surely believed.</i> The doctrine of Christ is what
thousands of the wisest and best of men have <i>ventured their
souls upon</i> with the greatest assurance and satisfaction.</p>
<p class="indent" id="Luke.ii-p6">2. That it was requisite there should be a
<i>declaration made in order</i> of those things; that the history
of the life of Christ should be <i>methodized,</i> and committed to
writing, for the greater certainty of the conveyance. When things
are <i>put in order,</i> we know the better where to <i>find
them</i> for <i>our own</i> use, and how to <i>keep</i> them for
the benefit of <i>others.</i></p>
<p class="indent" id="Luke.ii-p7">3. That there were <i>many who had
undertaken</i> to <i>publish</i> narratives of the <i>life of
Christ,</i> many well-meaning people, who <i>designed</i> well, and
<i>did</i> well, and what they published had <i>done good,</i>
though not done by divine inspiration, nor so well done as might
be, nor intended for perpetuity. Note, (1.) The labours of others
in the gospel of Christ, if faithful and honest, we ought to
<i>commend</i> and <i>encourage,</i> and not to <i>despise,</i>
though chargeable with many deficiencies. (2.) Others' services to
Christ must not be reckoned to supersede ours, but rather to
quicken them.</p>
<p class="indent" id="Luke.ii-p8">4. That the truth of the things he had to
write was <i>confirmed</i> by the <i>concurring testimony</i> of
those who were competent and unexceptionable witnesses of them;
what had been published in writing already, and what he was now
about to publish, agreed with that which had been delivered by word
of mouth, over and over, by those who from the beginning were
<i>eye-witnesses and ministers of the word,</i> <scripRef id="Luke.ii-p8.1" osisRef="Bible:Luke.1.2" parsed="|Luke|1|2|0|0" passage="Lu 1:2"><i>v.</i> 2</scripRef>. Note, (1.) The apostles were
<i>ministers of the word</i> of Christ, who is <i>the Word</i> (so
some understand it), or of the doctrine of Christ; they, having
received it themselves, ministered it to others, <scripRef id="Luke.ii-p8.2" osisRef="Bible:1John.1.1" parsed="|1John|1|1|0|0" passage="1Jo 1:1">1 John i. 1</scripRef>. They had not a gospel to make as
masters, but a gospel to preach as ministers. (2.) The <i>ministers
of the word</i> were <i>eye-witnesses</i> of the things which they
preached, and, which is also included, <i>ear-witnesses.</i> They
did themselves <i>hear</i> the doctrine of Christ, and <i>see</i>
his miracles, and had them not by report, at second hand; and
therefore they could not but speak, with the greatest assurance,
the things which they had <i>seen and heard,</i> <scripRef id="Luke.ii-p8.3" osisRef="Bible:Acts.4.20" parsed="|Acts|4|20|0|0" passage="Ac 4:20">Acts iv. 20</scripRef>. (3.) They were so <i>from the
beginning</i> of Christ's ministry, <scripRef id="Luke.ii-p8.4" osisRef="Bible:Luke.1.2" parsed="|Luke|1|2|0|0" passage="Lu 1:2"><i>v.</i> 2</scripRef>. He had his disciples with him when
he wrought his <i>first miracle,</i> <scripRef id="Luke.ii-p8.5" osisRef="Bible:John.2.11" parsed="|John|2|11|0|0" passage="Joh 2:11">John ii. 11</scripRef>. They <i>companied with him all
the time he went in and out among them</i> (<scripRef id="Luke.ii-p8.6" osisRef="Bible:Acts.1.21" parsed="|Acts|1|21|0|0" passage="Ac 1:21">Acts i. 21</scripRef>), so that they not only heard and
saw all that which was sufficient to confirm their faith, but, if
there had been any thing to shock it, they had opportunity to
discover it. (4.) The <i>written</i> gospel, which we have to
<i>this day,</i> exactly agrees with the gospel which was
<i>preached</i> in the <i>first days</i> of the church. (5.) That
he himself had a <i>perfect understanding</i> of the <i>things</i>
he wrote of, <i>from the first,</i> <scripRef id="Luke.ii-p8.7" osisRef="Bible:Luke.1.3" parsed="|Luke|1|3|0|0" passage="Lu 1:3"><i>v.</i> 3</scripRef>. Some think that here is a tacit
reflection upon those who had written before him, that they had not
a <i>perfect understanding</i> of what they wrote, and therefore,
<i>Here am I, send me (—facit indignatio versum—my wrath impels
my pen</i>); or rather, without reflecting on them, he asserts his
own ability for this undertaking: "It seemed good to me, having
attained to the exact knowledge of all things,
<b><i>anothen</i></b>—<i>from above;</i>" so I think it should be
rendered; for if he meant the same with <i>from the beginning</i>
(<scripRef id="Luke.ii-p8.8" osisRef="Bible:Luke.1.2" parsed="|Luke|1|2|0|0" passage="Lu 1:2"><i>v.</i> 2</scripRef>), as our
translation intimates, he would have used the same word. [1.] He
had diligently <i>searched</i> into these things, had
<i>followed</i> after them (so the word is), as the Old-Testament
prophets are said to have <i>enquired</i> and <i>searched
diligently,</i> <scripRef id="Luke.ii-p8.9" osisRef="Bible:1Pet.1.10" parsed="|1Pet|1|10|0|0" passage="1Pe 1:10">1 Pet. i.
10</scripRef>. He had not taken things so easily and superficially
as others who had written before him, but made it his business to
inform himself concerning particulars. [2.] He had received his
intelligence, not only by tradition, as others had done, but by
revelation, confirming that tradition, and securing him from any
error or mistake in the recording of it. He sought it <i>from
above</i> (so the word intimates), and from thence he had it; thus,
like Elihu, he <i>fetched his knowledge</i> from afar. He wrote his
history as Moses wrote his, of things <i>reported</i> by tradition,
but <i>ratified</i> by inspiration. [3.] He could therefore say
that he had a <i>perfect understanding</i> of these things. He knew
them, <b><i>akribos</i></b>—<i>accurately,</i> exactly. "Now,
having received this <i>from above,</i> it seemed good to me to
communicate it;" for such a talent as this ought not to be
buried.</p>
<p class="indent" id="Luke.ii-p9">II. Observe why he sent it to
<i>Theophilus:</i> "I wrote unto thee these things <i>in order,</i>
not that thou mayest give reputation to the work, but that thou
mayest be edified by it (<scripRef id="Luke.ii-p9.1" osisRef="Bible:Luke.1.4" parsed="|Luke|1|4|0|0" passage="Lu 1:4"><i>v.</i>
4</scripRef>); <i>that thou mayest know the certainty of those
things wherein thou has been instructed.</i>" 1. It is implied,
that he had been <i>instructed</i> in these things either before
his baptism, or since, or both, according to the rule, <scripRef id="Luke.ii-p9.2" osisRef="Bible:Matt.28.19-Matt.28.20" parsed="|Matt|28|19|28|20" passage="Mt 28:19,20">Matt. xxviii. 19, 20</scripRef>. Probably,
Luke had baptized him, and knew how well instructed he was;
<b><i>peri hon katechethes</i></b>—<i>concerning which thou hast
been catechized;</i> so the word is; the most knowing Christians
began with being catechized. Theophilus was a person of quality,
perhaps of noble birth; and so much the more pains should be taken
with such when they are young, to teach them the principles of the
oracles of God, that they may be fortified against temptations, and
furnished for the opportunities, of a high condition in the world.
2. It was intended that he should <i>know the certainty of those
things,</i> should understand them more clearly and believe more
firmly. There is a <i>certainty</i> in the gospel of Christ, there
is that therein which we may build upon; and those who have been
well instructed in the things of God when they were young should
afterwards give diligence to <i>know the certainty</i> of those
things, to know not only what we believe, but why we believe it,
that we may be able to give a <i>reason of the hope that is in
us.</i></p>
</div><scripCom id="Luke.ii-p9.3" osisRef="Bible:Luke.1.5-Luke.1.25" parsed="|Luke|1|5|1|25" passage="Lu 1:5-25" type="Commentary"/><div class="Commentary" id="Bible:Luke.1.5-Luke.1.25">
<h4 id="Luke.ii-p9.4">The Appearance of an Angel to Zacharias; The
Birth of John Foretold; The Unbelief of Zacharias.</h4>
<p class="passage" id="Luke.ii-p10">5 There was in the days of Herod, the king of
Judæa, a certain priest named Zacharias, of the course of Abia: and
his wife <i>was</i> of the daughters of Aaron, and her name
<i>was</i> Elisabeth.   6 And they were both righteous before
God, walking in all the commandments and ordinances of the Lord
blameless.   7 And they had no child, because that Elisabeth
was barren, and they both were <i>now</i> well stricken in years.
  8 And it came to pass, that while he executed the priest's
office before God in the order of his course,   9 According to
the custom of the priest's office, his lot was to burn incense when
he went into the temple of the Lord.   10 And the whole
multitude of the people were praying without at the time of
incense.   11 And there appeared unto him an angel of the Lord
standing on the right side of the altar of incense.   12 And
when Zacharias saw <i>him,</i> he was troubled, and fear fell upon
him.   13 But the angel said unto him, Fear not, Zacharias:
for thy prayer is heard; and thy wife Elisabeth shall bear thee a
son, and thou shalt call his name <scripRef id="Luke.ii-p10.1" osisRef="Bible:John.14" parsed="|John|14|0|0|0" passage="John. 14">John.   14</scripRef> And thou shalt
have joy and gladness; and many shall rejoice at his birth.  
15 For he shall be great in the sight of the Lord, and shall drink
neither wine nor strong drink; and he shall be filled with the Holy
Ghost, even from his mother's womb.   16 And many of the
children of Israel shall he turn to the Lord their God.   17
And he shall go before him in the spirit and power of Elias, to
turn the hearts of the fathers to the children, and the disobedient
to the wisdom of the just; to make ready a people prepared for the
Lord.   18 And Zacharias said unto the angel, Whereby shall I
know this? for I am an old man, and my wife well stricken in years.
  19 And the angel answering said unto him, I am Gabriel, that
stand in the presence of God; and am sent to speak unto thee, and
to show thee these glad tidings.   20 And, behold, thou shalt
be dumb, and not able to speak, until the day that these things
shall be performed, because thou believest not my words, which
shall be fulfilled in their season.   21 And the people waited
for Zacharias, and marvelled that he tarried so long in the temple.
  22 And when he came out, he could not speak unto them: and
they perceived that he had seen a vision in the temple: for he
beckoned unto them, and remained speechless.   23 And it came
to pass, that, as soon as the days of his ministration were
accomplished, he departed to his own house.   24 And after
those days his wife Elisabeth conceived, and hid herself five
months, saying,   25 Thus hath the Lord dealt with me in the
days wherein he looked on <i>me,</i> to take away my reproach among
men.</p>
<p class="indent" id="Luke.ii-p11">The two preceding evangelists had agreed to
begin the gospel with the baptism of John and his ministry, which
commenced about six months before our Saviour's public ministry
(and now, things being near a crisis, six months was <i>a deal</i>
of time, which before was but <i>a little</i>), and therefore this
evangelist, designing to give a more particular account than had
been given of our Saviour's conception and birth, determines to do
so of John Baptist, who in both was his harbinger and forerunner,
the morning-star to the Sun of righteousness. The evangelist
determines thus, not only because it is commonly reckoned a
satisfaction and entertainment to know something of the original
extraction and early days of those who afterwards prove great men,
but because in the beginning of these there were many things
miraculous, and presages of what they afterwards proved. In these
verses our inspired historian begins as early as the conception of
John Baptist. Now observe here,</p>
<p class="indent" id="Luke.ii-p12">I. The account given of <i>his parents</i>
(<scripRef id="Luke.ii-p12.1" osisRef="Bible:Luke.1.5" parsed="|Luke|1|5|0|0" passage="Lu 1:5"><i>v.</i> 5</scripRef>): They lived
<i>in the days of Herod the king,</i> who was a foreigner, and a
deputy for the Romans, who had lately made Judea a province of the
empire. This is taken notice of to show that the sceptre was quite
departed from Judah, and therefore that now was the time for Shiloh
to come, according to Jacob's prophecy, <scripRef id="Luke.ii-p12.2" osisRef="Bible:Gen.49.10" parsed="|Gen|49|10|0|0" passage="Ge 49:10">Gen. xlix. 10</scripRef>. The family of David was now
sunk, when it was to rise, and flourish again, in the Messiah.
Note, None ought to despair of the reviving and flourishing of
religion, even when civil liberties are lost. Israel enslaved, yet
then comes the glory of Israel.</p>
<p class="indent" id="Luke.ii-p13">Now the father of John Baptist was a
priest, a son of Aaron; his name <i>Zacharias.</i> No families in
the world were ever so honoured of God as those of Aaron and David;
with one was made the covenant of priesthood, with the other that
of royalty; they had both forfeited their honour, yet the gospel
again puts honour upon both in their latter days, on that of Aaron
in John Baptist, on that of David in Christ, and then they were
both extinguished and lost. Christ was of David's house, his
forerunner of Aaron's; for his priestly agency and influence opened
the way to his kingly authority and dignity. This Zacharias was
<i>of the course of Abia.</i> When in David's time the family of
Aaron was multiplied, he divided them into twenty-four courses, for
the more regular performances of their office, that it might never
be either <i>neglected</i> for want of hands or <i>engrossed</i> by
a few. The eighth of those was that of <i>Abia</i> (<scripRef id="Luke.ii-p13.1" osisRef="Bible:1Chr.24.10" parsed="|1Chr|24|10|0|0" passage="1Ch 24:10">1 Chron. xxiv. 10</scripRef>), who was
descended from Eleazar, Aaron's eldest son; but Dr. Lightfoot
suggests that many of the families of the priests were lost in the
captivity, so that after their return they took in those of other
families, retaining the names of the heads of the respective
courses. The wife of this Zacharias was of the daughters of Aaron
too, and her name was <i>Elisabeth,</i> the very same name with
<i>Elisheba</i> the wife of Aaron, <scripRef id="Luke.ii-p13.2" osisRef="Bible:Exod.6.23" parsed="|Exod|6|23|0|0" passage="Ex 6:23">Exod. vi. 23</scripRef>. The priests (Josephus saith) was
very careful to marry within their own family, that they might
maintain the dignity of the priesthood and keep it without
mixture.</p>
<p class="indent" id="Luke.ii-p14">Now that which is observed concerning
Zacharias and Elisabeth is,</p>
<p class="indent" id="Luke.ii-p15">1. That they were a very religious couple
(<scripRef id="Luke.ii-p15.1" osisRef="Bible:Luke.1.6" parsed="|Luke|1|6|0|0" passage="Lu 1:6"><i>v.</i> 6</scripRef>): <i>They were
both righteous before God;</i> they were so in his sight whose
judgment, we are sure, is <i>according to truth;</i> they were
sincerely and really so. They are righteous indeed that are so
<i>before God,</i> as Noah in his generation, <scripRef id="Luke.ii-p15.2" osisRef="Bible:Gen.7.1" parsed="|Gen|7|1|0|0" passage="Ge 7:1">Gen. vii. 1</scripRef>. They <i>approved</i> themselves
<i>to him,</i> and he was graciously pleased to accept them. It is
a happy thing when those who are joined to each other in marriage
are both <i>joined to the Lord;</i> and it is especially requisite
that the priests, the Lord's ministers, should with their
yoke-fellows be <i>righteous before God,</i> that they may be
<i>examples to the flock,</i> and rejoice their hearts. <i>They
walked in all the commandments and ordinances of the Lord,
blameless.</i> (1.) Their being <i>righteous before God</i> was
evidenced by the course and tenour of their conversations; they
showed it, not by their talk, but by their <i>works;</i> by the way
they walked in and the rule they walked by. (2.) They were <i>of a
piece</i> with themselves; for their devotions and their
conversations agreed. They walked not only in the <i>ordinances</i>
of the Lord, which related to divine worship, but in the
<i>commandments</i> of the Lord, which have reference to all the
instances of a good conversation, and must be regarded. (3.) They
were universal in their obedience; not that they never did in any
thing <i>come short</i> of their duty, but it was their constant
care and endeavor to <i>come up</i> to it. (4.) Herein, though they
were not <i>sinless,</i> yet they were <i>blameless;</i> nobody
could charge them with any open scandalous sin; they lived
<i>honestly</i> and <i>inoffensively,</i> as ministers and their
families are in a special manner concerned to do, that the ministry
be not blamed in <i>their</i> blame.</p>
<p class="indent" id="Luke.ii-p16">2. That they had been long
<i>childless,</i> <scripRef id="Luke.ii-p16.1" osisRef="Bible:Luke.1.7" parsed="|Luke|1|7|0|0" passage="Lu 1:7"><i>v.</i>
7</scripRef>. Children are a <i>heritage of the Lord.</i> But there
are many of his heirs in a married state, that yet are denied this
<i>heritage;</i> they are valuable desirable blessings; yet many
there are, who are <i>righteous before God,</i> and, if they had
children, would bring them up in his fear, who yet are not thus
blessed, while the <i>men of this world</i> are <i>full of
children</i> (<scripRef id="Luke.ii-p16.2" osisRef="Bible:Ps.17.14" parsed="|Ps|17|14|0|0" passage="Ps 17:14">Ps. xvii.
14</scripRef>), <i>and send forth their little ones like a
flock,</i> <scripRef id="Luke.ii-p16.3" osisRef="Bible:Job.21.11" parsed="|Job|21|11|0|0" passage="Job 21:11">Job xxi. 11</scripRef>.
Elisabeth was <i>barren,</i> and they began to despair of ever
having children, for they were both now <i>well stricken in
years,</i> when the women that have been most fruitful <i>leave off
bearing.</i> Many eminent persons were born of mothers that had
been long childless, as Isaac, Jacob, Joseph, Samson, Samuel, and
so here John Baptist, to make their birth the more remarkable and
the blessing of it the more valuable to their parents, and to show
that when God keeps his people long waiting for mercy he sometimes
is pleased to recompense them for their patience by <i>doubling</i>
the worth of it when it comes.</p>
<p class="indent" id="Luke.ii-p17">II. The appearing of an angel to his father
Zacharias, as he was ministering in the temple, <scripRef id="Luke.ii-p17.1" osisRef="Bible:Luke.1.8-Luke.1.11" parsed="|Luke|1|8|1|11" passage="Lu 1:8-11"><i>v.</i> 8-11</scripRef>. Zechariah the prophet was
the last of the Old Testament that was conversant with angels, and
Zacharias the priest the first in the New Testament. Observe,</p>
<p class="indent" id="Luke.ii-p18">1. How Zacharias was employed in the
service of God (<scripRef id="Luke.ii-p18.1" osisRef="Bible:Luke.1.8" parsed="|Luke|1|8|0|0" passage="Lu 1:8"><i>v.</i> 8</scripRef>):
He <i>executed the priest's office, before God, in the order of his
course;</i> it was his <i>week of waiting,</i> and he was <i>upon
duty.</i> Though his family was not built up, or made to grow, yet
he made conscience of doing the work of his own place and day.
Though we have not <i>desired mercies,</i> yet we must keep close
to <i>enjoined services;</i> and, in our diligent and constant
attendance on them, we may hope that mercy and comfort will come at
last. Now it fell to Zacharias's lot to burn incense morning and
evening for that week of his waiting, as other services fell to
other priests <i>by lot</i> likewise. The services were directed by
lot, that some might not decline them and others engross them, and
that, the <i>disposal of the lot</i> being <i>from the Lord,</i>
they might have the satisfaction of a divine call to the work. This
was not the high priest burning incense on the day of atonement, as
some have fondly imagined, who have thought by that to find out the
time of our Saviour's birth; but it is plain that it was the
burning of the daily incense at the <i>altar of incense</i>
(<scripRef id="Luke.ii-p18.2" osisRef="Bible:Luke.1.11" parsed="|Luke|1|11|0|0" passage="Lu 1:11"><i>v.</i> 11</scripRef>), which was
<i>in the temple</i> (<scripRef id="Luke.ii-p18.3" osisRef="Bible:Luke.1.9" parsed="|Luke|1|9|0|0" passage="Lu 1:9"><i>v.</i>
9</scripRef>), not in the most holy place, into which the high
priest entered. The Jews say that one and the same priest burned
not incense twice in all his days (there were such a multitude of
them), at least never more than one week. It is very probable that
this was <i>upon the sabbath day,</i> because there was a
<i>multitude of people</i> attending (<scripRef id="Luke.ii-p18.4" osisRef="Bible:Luke.1.10" parsed="|Luke|1|10|0|0" passage="Lu 1:10"><i>v.</i> 10</scripRef>), which ordinarily was not on a
week day; and thus God usually puts honour upon <i>his own day.</i>
And then if Dr. Lightfoot reckon, with the help of the Jewish
calendars, that this course of Abia fell on the seventeenth day of
the third month, the month Sivan, answering to part of May and part
of June, it is worth observing that the portions of the law and the
prophets which were read this day in synagogues were very agreeable
to that which was doing in the temple; namely, the law of the
Nazarites (<scripRef id="Luke.ii-p18.5" osisRef="Bible:Num.6.1-Num.6.27" parsed="|Num|6|1|6|27" passage="Nu 6:1-27">Num. vi.</scripRef>), and
the conception of Samson, <scripRef id="Luke.ii-p18.6" osisRef="Bible:Judg.13.1-Judg.13.25" parsed="|Judg|13|1|13|25" passage="Jdg 13:1-25">Judg.
xiii.</scripRef></p>
<p class="indent" id="Luke.ii-p19">While Zacharias was burning incense in the
temple, <i>the whole multitude of the people were praying
without,</i> <scripRef id="Luke.ii-p19.1" osisRef="Bible:Luke.1.10" parsed="|Luke|1|10|0|0" passage="Lu 1:10"><i>v.</i> 10</scripRef>.
Dr. Lightfoot says that there were constantly in the temple, at the
hour of prayer, the priests of the course that then served, and, if
it were the sabbath day, those of that course also that had been in
waiting the week before, and the Levites that served under the
priests, and the <i>men of the station,</i> as the Rabbin call
them, who were the representatives of the people, in putting their
hands upon the head of the sacrifices, and many besides, who, moved
by devotion, left their employments, for that time, to be present
at the service of God; and those would make up <i>a great
multitude,</i> especially on sabbaths and feast-days: now these all
addressed themselves to their devotions (in mental prayer, for
their voice was not heard), when by the tinkling of a bell they had
notice that the priest was gone in to burn incense. Now observe
here, (1.) That the true Israel of God always were a <i>praying</i>
people; and prayer is the great and principal piece of service by
which we give honour to God, fetch in favours from him, and keep up
our communion with him. (2.) That <i>then,</i> when ritual and
ceremonial appointments were in full force, as this of <i>burning
incense,</i> yet moral and spiritual duties were required to go
along with them, and were principally looked at. David knew that
when he was at a distance from the altar his prayer might be heard
<i>without incense,</i> for it might be directed before God <i>as
incense,</i> <scripRef id="Luke.ii-p19.2" osisRef="Bible:Ps.141.2" parsed="|Ps|141|2|0|0" passage="Ps 141:2">Ps. cxli. 2</scripRef>.
But, when he was <i>compassing the altar,</i> the incense could not
be accepted <i>without prayer,</i> any more than the shell without
the kernel. (3.) That is not enough for us to be where God is
worshipped, if our hearts do not join in the worship, and go along
with the minister, in all the parts of it. If he burn the incense
ever so well, in the most pertinent, judicious, lively prayer, if
we be not at the same time <i>praying</i> in concurrence with him,
what will it avail us? (4.) All the prayers we offer up to God here
in his courts are acceptable and successful only in virtue of the
incense of Christ's intercession in the temple of God above. To
this usage in the temple-service there seems to be an allusion
(<scripRef id="Luke.ii-p19.3" osisRef="Bible:Rev.8.1 Bible:Rev.8.3 Bible:Rev.8.4" parsed="|Rev|8|1|0|0;|Rev|8|3|0|0;|Rev|8|4|0|0" passage="Re 8:1,3,4">Rev. viii. 1, 3, 4</scripRef>),
where we find that <i>there was silence in heaven,</i> as there was
in the temple, <i>for half an hour,</i> while the people were
<i>silently</i> lifting up their hearts to God in prayer; and that
there was an <i>angel,</i> the angel of the covenant, who offered
up <i>much incense with the prayers of all saints before the
throne.</i> We cannot expect an interest in Christ's intercession
if we do not <i>pray,</i> and pray <i>with our spirits,</i> and
continue instant in prayer. Nor can we expect that the best of our
prayers should gain acceptance, and bring in an answer of peace,
but through the mediation of Christ, who <i>ever lives, making
intercession.</i></p>
<p class="indent" id="Luke.ii-p20">2. How, when he was thus employed, he was
<i>honoured</i> with a messenger, a special messenger sent from
heaven to him (<scripRef id="Luke.ii-p20.1" osisRef="Bible:Luke.1.11" parsed="|Luke|1|11|0|0" passage="Lu 1:11"><i>v.</i>
11</scripRef>): <i>There appeared unto him an angel of the
Lord.</i> Some observe, that we never read of an angel appearing in
the temple, with a message from God, but only this one to
Zacharias, because <i>there</i> God had other ways of making known
his mind, as the Urim and Thummim, and by a still small voice from
between the cherubim; but the ark and the oracle were wanting in
the second temple, and therefore, when an express was to be sent to
a priest in the temple, an angel was to be employed in it, and
thereby the gospel was to be introduced, for <i>that,</i> as the
<i>law,</i> was given at first very much by the <i>ministry of
angels,</i> the appearance of which we often read of in the Gospels
and the Acts, though the design both of the law and of the gospel,
when brought to perfection, was to settle another way of
correspondence, more spiritual, between God and man. This angel
stood <i>on the right side of the altar of incense,</i> the north
side of it, saith Dr. Lightfoot, on Zacharias's right hand; compare
this with <scripRef id="Luke.ii-p20.2" osisRef="Bible:Zech.3.1" parsed="|Zech|3|1|0|0" passage="Zec 3:1">Zech. iii. 1</scripRef>,
where Satan stands at the <i>right hand</i> of Joshua the priest,
to <i>resist him;</i> but Zacharias had a good angel standing <i>at
his right hand,</i> to encourage him. Some think that this angel
appeared coming <i>out of the most holy place,</i> which led him to
stand at the right side of the altar.</p>
<p class="indent" id="Luke.ii-p21">3. What impression this made upon Zacharias
(<scripRef id="Luke.ii-p21.1" osisRef="Bible:Luke.1.12" parsed="|Luke|1|12|0|0" passage="Lu 1:12"><i>v.</i> 12</scripRef>): <i>When
Zacharias saw him,</i> it was a surprise upon him, even to a degree
of terror, for he was <i>troubled,</i> and <i>fear fell upon
him,</i> <scripRef id="Luke.ii-p21.2" osisRef="Bible:Luke.1.12" parsed="|Luke|1|12|0|0" passage="Lu 1:12"><i>v.</i> 12</scripRef>.
Though he was <i>righteous before God,</i> and <i>blameless</i> in
his conversation, yet he could not be without some apprehensions at
the sight of one whose visage and surrounding lustre bespoke him
more than <i>human.</i> Ever since man sinned, his mind has been
unable to bear the glory of such revelations and his conscience
afraid of evil tidings brought by them; even Daniel himself could
not bear it, <scripRef id="Luke.ii-p21.3" osisRef="Bible:Dan.10.8" parsed="|Dan|10|8|0|0" passage="Da 10:8">Dan. x. 8</scripRef>. And
for this reason God chooses to speak to us by men like ourselves,
whose <i>terror</i> shall <i>not make us afraid.</i></p>
<p class="indent" id="Luke.ii-p22">III. The message which the angel had to
deliver to him, <scripRef id="Luke.ii-p22.1" osisRef="Bible:Luke.1.13" parsed="|Luke|1|13|0|0" passage="Lu 1:13"><i>v.</i>
13</scripRef>. He began his message, as angels generally did, with,
<i>Fear not.</i> Perhaps it had never been Zacharias's lot to
<i>burn incense</i> before; and, being a very serious conscientious
man, we may suppose him full of care to do it <i>well,</i> and
perhaps when he saw the angel he was afraid lest he came to rebuke
him for some mistake or miscarriage; "No," saith the angel,
"<i>fear not;</i> I have no ill tidings to bring thee from heaven.
<i>Fear not,</i> but compose thyself, that thou mayest with a
sedate and even spirit receive the message I have to deliver thee."
Let us see what that is.</p>
<p class="indent" id="Luke.ii-p23">1. The <i>prayers</i> he has often made
shall now receive an <i>answer of peace: Fear not, Zacharias, for
thy prayer is heard.</i> (1.) If he means his particular prayer
<i>for a son</i> to build up his family, it must be the prayers he
had formerly made for that mercy, when he was likely to have
children; but we may suppose, now that he and his wife were both
<i>well stricken in years,</i> as they had done expecting it, so
they had done praying for it: like Moses, it <i>sufficeth them,</i>
and they <i>speak no more to God of that matter,</i> <scripRef id="Luke.ii-p23.1" osisRef="Bible:Deut.3.26" parsed="|Deut|3|26|0|0" passage="De 3:26">Deut. iii. 26</scripRef>. But God will now, in
giving this mercy, look a great way back to the prayers that he had
made long since for and with his wife, as Isaac for and with his,
<scripRef id="Luke.ii-p23.2" osisRef="Bible:Gen.25.21" parsed="|Gen|25|21|0|0" passage="Ge 25:21">Gen. xxv. 21</scripRef>. Note, Prayers
of faith are <i>filed</i> in heaven, and are not <i>forgotten,</i>
though the thing prayed for is not presently <i>given</i> in.
Prayers made when we were young and coming into the world may be
answered when we are old and going out of the world. But, (2.) If
he means the prayers he was <i>now making,</i> and offering up with
his incense, we may suppose that those were according to the duty
of his place, for the Israel of God and their welfare, and the
performance of the promises made to them concerning the Messiah and
the coming of his kingdom: "This prayer of thine is now
<i>heard:</i> for thy wife shall shortly conceive him that is to be
the Messiah's forerunner." Some of the Jewish writers themselves
say that the priest, when he burnt incense, prayed for the
<i>salvation of the whole world;</i> and now that prayer shall be
heard. Or, (3.) In general, "The prayers thou <i>now</i> makest,
and all thy prayers, are accepted of God, and <i>come up for a
memorial</i> before him" (as the angel said to Cornelius, when he
visited him at prayer, <scripRef id="Luke.ii-p23.3" osisRef="Bible:Acts.10.30-Acts.10.31" parsed="|Acts|10|30|10|31" passage="Ac 10:30,31">Acts x. 30,
31</scripRef>); "and this shall be the sign that thou are accepted
of God, Elisabeth shall <i>bear thee a son.</i>" Note, it is very
comfortable to praying people to know that their <i>prayers</i> are
<i>heard;</i> and those mercies are doubly sweet that are given in
answer to prayer.</p>
<p class="indent" id="Luke.ii-p24">2. He shall have a son in his old age, by
Elisabeth his wife, who had been long barren, that by his birth,
which was <i>next</i> to miraculous, people might be prepared to
receive and believe a virgin's bringing forth of a son, which was
<i>perfectly</i> miraculous. He is directed what name to give his
son: <i>Call him John,</i> in Hebrew <i>Johanan,</i> a name we
often meet in the Old Testament: it signifies <i>gracious.</i> The
priests must <i>beseech God that he will be gracious</i> (<scripRef id="Luke.ii-p24.1" osisRef="Bible:Mal.1.9" parsed="|Mal|1|9|0|0" passage="Mal 1:9">Mal. i. 9</scripRef>), and must so <i>bless the
people,</i> <scripRef id="Luke.ii-p24.2" osisRef="Bible:Num.6.25" parsed="|Num|6|25|0|0" passage="Nu 6:25">Num. vi. 25</scripRef>.
Zacharias was now praying thus, and the angel tells him that his
prayer is heard, and he shall have a son, whom, in token of an
answer to his prayer, he shall call <i>Gracious,</i> or, <i>The
Lord will be gracious,</i> <scripRef id="Luke.ii-p24.3" osisRef="Bible:Isa.30.18-Isa.30.19" parsed="|Isa|30|18|30|19" passage="Isa 30:18,19">Isa.
xxx. 18, 19</scripRef>.</p>
<p class="indent" id="Luke.ii-p25">3. This son shall be the joy of his family
and of all his relations, <scripRef id="Luke.ii-p25.1" osisRef="Bible:Luke.1.14" parsed="|Luke|1|14|0|0" passage="Lu 1:14"><i>v.</i>
14</scripRef>. He shall be another Isaac, thy laughter; and some
think that is partly intended in his name, <i>John.</i> He shall be
a <i>welcome child.</i> <i>Thou</i> for thy part <i>shall have joy
and gladness.</i> Note, Mercies that have been long <i>waited
for,</i> when they <i>come at last,</i> are the more acceptable.
"He shall be such a son as thou shalt have reason to rejoice in;
many parents, if they could foresee what their children will prove,
instead of <i>rejoicing</i> at their birth, would wish they had
<i>never been;</i> but I will tell thee what thy son will be, and
then thou wilt not need to <i>rejoice with trembling</i> at his
birth, as the best must do, but mayest rejoice with triumph at it."
Nay, and <i>many shall rejoice at his birth;</i> all the relations
of the family will rejoice in it, and all its well-wishers, because
it is for the honour and comfort of the family, <scripRef id="Luke.ii-p25.2" osisRef="Bible:Luke.1.58" parsed="|Luke|1|58|0|0" passage="Lu 1:58"><i>v.</i> 58</scripRef>. All good people will rejoice
that such a religious couple as Zacharias and Elisabeth have a son,
because they will give him a good education, such as, it may be
hoped, will make him a public blessing to his generation. Yea, and
perhaps many shall rejoice by an <i>unaccountable instinct,</i> as
a presage of the joyous days the gospel will introduce.</p>
<p class="indent" id="Luke.ii-p26">4. This son shall be a distinguished
<i>favourite of Heaven,</i> and a distinguished <i>blessing to the
earth.</i> The honour of having <i>a son</i> is nothing to the
honour of having <i>such a son.</i></p>
<p class="indent" id="Luke.ii-p27">(1.) He shall be <i>great in the sight of
the Lord;</i> those are great indeed that are so in God's sight,
not those that are so in the eye of a vain and carnal world. God
will <i>set him before his face</i> continually, will employ him in
his work and send him on his errands; and that shall make him truly
<i>great</i> and honourable. He shall be a <i>prophet,</i> yea
<i>more than a prophet,</i> and upon that account as great as any
that every were <i>born of women,</i> <scripRef id="Luke.ii-p27.1" osisRef="Bible:Matt.11.11" parsed="|Matt|11|11|0|0" passage="Mt 11:11">Matt. xi. 11</scripRef>. He shall live very much
<i>retired</i> from the world, out of men's sight, and, when he
makes a public appearance, it will be very <i>mean;</i> but he
shall be <i>much,</i> he shall be <i>great, in the sight of the
Lord.</i></p>
<p class="indent" id="Luke.ii-p28">(2.) He shall be a Nazarite, set apart to
God from every thing that is <i>polluting;</i> in token of this,
according to the law of Nazariteship, he <i>shall drink neither
wine nor strong drink,</i>—or, rather, neither <i>old</i> wine
<i>nor new;</i> for most think that the word here translated
<i>strong drink</i> signifies some sort of wine, perhaps those that
we call <i>made wines,</i> or any thing that is
<i>intoxicating.</i> He shall be, as Samson was by the divine
precept (<scripRef id="Luke.ii-p28.1" osisRef="Bible:Judg.13.7" parsed="|Judg|13|7|0|0" passage="Jdg 13:7">Judg. xiii. 7</scripRef>),
and Samuel by his mother's vow (<scripRef id="Luke.ii-p28.2" osisRef="Bible:1Sam.1.11" parsed="|1Sam|1|11|0|0" passage="1Sa 1:11">1 Sam.
i. 11</scripRef>), a Nazarite for life. It is spoken of as a great
instance of God's favour to his people that he <i>raised up</i> of
<i>their sons for prophets,</i> and their <i>young men for
Nazarites</i> (<scripRef id="Luke.ii-p28.3" osisRef="Bible:Amos.2.11" parsed="|Amos|2|11|0|0" passage="Am 2:11">Amos ii. 11</scripRef>),
as if those that were designed for prophets were trained up under
the discipline of the Nazarites; Samuel and John Baptist were;
which intimates that those that would be <i>eminent</i> servants of
God, and employed in <i>eminent</i> services, must learn to live a
life of self-denial and mortification, must be dead to the
pleasures of sense, and keep their minds from every thing that is
darkening and disturbing to them.</p>
<p class="indent" id="Luke.ii-p29">(3.) He shall be abundantly fitted and
qualified for those great and eminent services to which in due time
he shall be called: <i>He shall be filled with the Holy Ghost, even
from his mother's womb,</i> and as soon as it is possible he shall
appear to have been so. Observe, [1.] Those that would be filled
with the Holy Ghost must be sober and temperate, and very moderate
in the use of wine and strong drink; for <i>that</i> is it that
fits him for <i>this.</i> <i>Be not drunk with wine,</i> but <i>be
filled with the Spirit,</i> with which that is not consistent,
<scripRef id="Luke.ii-p29.1" osisRef="Bible:Eph.5.18" parsed="|Eph|5|18|0|0" passage="Eph 5:18">Eph. v. 18</scripRef>. [2.] It is
possible that infants may be wrought upon by the <i>Holy Ghost,</i>
even from their <i>mother's womb;</i> for John Baptist even then
was <i>filled with the Holy Ghost,</i> who took possession of his
heart betimes; and an early specimen was given of it, when he
<i>leaped in his mother's womb for joy,</i> at the approach of the
Saviour; and afterwards it appeared very early that he was
<i>sanctified.</i> God had promised to <i>pour out his Spirit</i>
upon the <i>seed</i> of believers (<scripRef id="Luke.ii-p29.2" osisRef="Bible:Isa.44.3" parsed="|Isa|44|3|0|0" passage="Isa 44:3">Isa. xliv. 3</scripRef>), and their first <i>springing
up</i> in a dedication of themselves betimes to God is the fruit of
it, <scripRef id="Luke.ii-p29.3" osisRef="Bible:Luke.1.4-Luke.1.5" parsed="|Luke|1|4|1|5" passage="Lu 1:4,5"><i>v.</i> 4, 5</scripRef>. Who
then can forbid water, that they should not be baptized who for
aught we know (and we can say no more of the adult, witness Simon
Magus) have received the Holy Ghost as well as we, and have the
<i>seeds of grace</i> sown in their hearts? <scripRef id="Luke.ii-p29.4" osisRef="Bible:Acts.10.47" parsed="|Acts|10|47|0|0" passage="Ac 10:47">Acts x. 47</scripRef>.</p>
<p class="indent" id="Luke.ii-p30">(4.) He shall be instrumental for the
conversion of many souls to God, and the preparing of them to
receive and entertain the gospel of Christ, <scripRef id="Luke.ii-p30.1" osisRef="Bible:Luke.1.16-Luke.1.17" parsed="|Luke|1|16|1|17" passage="Lu 1:16,17"><i>v.</i> 16, 17</scripRef>.</p>
<p class="indent" id="Luke.ii-p31">[1.] He shall be sent to the <i>children of
Israel,</i> to the nation of the Jews, to whom the Messiah also was
<i>first</i> sent, and not to the Gentiles; to the <i>whole</i>
nation, and not the family of <i>the priests only,</i> with which,
though he was himself of that family, we do not find he had any
particular intimacy or influence.</p>
<p class="indent" id="Luke.ii-p32">[2.] He shall go before <i>the Lord their
God,</i> that is, before the Messiah, whom they must expect to be,
not <i>their king,</i> in the sense wherein they commonly take it,
a <i>temporal prince</i> to their nation, but <i>their Lord</i> and
<i>their God,</i> to rule and defend, and serve them in a
<i>spiritual</i> way by his influence on their hearts. Thomas knew
this, when he said to Christ, <i>My Lord</i> and <i>my God,</i>
better than Nathanael did, when he said, <i>Rabbi, thou are the
king of Israel.</i> John shall <i>go before him,</i> a little
before him, to give notice of his approach, and to prepare people
to receive him.</p>
<p class="indent" id="Luke.ii-p33">[3.] He shall go <i>in the spirit and power
of Elias.</i> That is, <i>First,</i> He shall be such a man as
Elias was, and do such work as Elias did,—shall, like him, preach
the necessity of repentance and reformation to a very corrupt and
degenerate age,—shall, like him, be bold and zealous in reproving
sin and witnessing against it even in the greatest, and be hated
and persecuted for it by a Herod and his Herodias, as Elijah was by
an Ahab and his Jezebel. He shall be carried on in his work, as
Elijah was, by a divine <i>spirit</i> and <i>power,</i> which shall
crown his ministry with wonderful success. As Elias went
<i>before</i> the <i>writing</i> prophets of the Old Testament, and
did as it were <i>usher</i> in that <i>signal</i> period of the
Old-Testament dispensation by a little <i>writing</i> of his own
(<scripRef id="Luke.ii-p33.1" osisRef="Bible:2Chr.21.12" parsed="|2Chr|21|12|0|0" passage="2Ch 21:12">2 Chron. xxi. 12</scripRef>), so
John Baptist went before Christ and his apostles, and introduced
the gospel dispensation by preaching the substance of the gospel
doctrine and duty, <i>Repent, with an eye to the kingdom of
heaven.</i> <i>Secondly,</i> He shall be that very person who was
prophesied of by Malachi under the name of Elijah (<scripRef id="Luke.ii-p33.2" osisRef="Bible:Mal.4.5" parsed="|Mal|4|5|0|0" passage="Mal 4:5">Mal. iv. 5</scripRef>), who should be sent
<i>before the coming of the day of the Lord.</i> Behold, I <i>send
you a prophet, even Elias,</i> not Elias the Tishbite (as the LXX.
has corruptly read it, to favour the Jews' traditions), but a
prophet <i>in the spirit and power of Elias,</i> as the angel here
expounds it.</p>
<p class="indent" id="Luke.ii-p34">[4.] He shall <i>turn many of the children
of Israel to the Lord their God,</i> shall incline their hearts to
receive the Messiah, and bid him welcome, by awakening them to a
sense of sin and a desire of righteousness. Whatever has a tendency
to <i>turn us from iniquity,</i> as John's preaching and baptism
had, will turn us to Christ as <i>our Lord and our God;</i> for
those who through grace are wrought upon to shake off the yoke of
sin, that is, the dominion of the world and the flesh, will soon be
persuaded to take upon them the yoke of the <i>Lord Jesus.</i></p>
<p class="indent" id="Luke.ii-p35">[5.] Hereby he shall <i>turn the hearts of
the fathers to the children,</i> that is, of the Jews to the
Gentiles; shall help to conquer the rooted prejudices which the
Jews have against the Gentiles, which was done by the gospel, as
far as it prevailed, and was begun to be done by John Baptist, who
came <i>for a witness, that all through him might believe,</i> who
baptized and taught Roman soldiers as well as Jewish Pharisees, and
who cured the pride and confidence of those Jews who gloried in
their having Abraham to their father, and told them that God would
<i>out of stones raise up children unto Abraham</i> (<scripRef id="Luke.ii-p35.1" osisRef="Bible:Matt.3.9" parsed="|Matt|3|9|0|0" passage="Mt 3:9">Matt. iii. 9</scripRef>), which would tend to
<i>cure</i> their enmity to the Gentiles. Dr. Lightfoot observes,
It is the constant usage of the prophets to speak of the church of
the Gentiles as children to the Jewish church, <scripRef id="Luke.ii-p35.2" osisRef="Bible:Isa.54.5-Isa.54.6 Bible:Isa.54.13 Bible:Isa.60.4 Bible:Isa.60.9 Bible:Isa.62.5 Bible:Isa.66.12" parsed="|Isa|54|5|54|6;|Isa|54|13|0|0;|Isa|60|4|0|0;|Isa|60|9|0|0;|Isa|62|5|0|0;|Isa|66|12|0|0" passage="Isa 54:5,6,13,60:4,9,62:5,66:12">Isa. liv. 5, 6, 13; lx. 4, 9;
lxii. 5; lxvi. 12</scripRef>. When the Jews that embraced the faith
of Christ were brought to join in communion with the Gentiles that
did so too, then the heart of the fathers was turned to the
children. And he shall <i>turn the disobedient to the wisdom of the
just,</i> that is, he shall introduce the gospel, by which the
Gentiles, who are now <i>disobedient,</i> shall be turned, no so
much to their fathers the Jews, but to the faith of Christ, here
called the <i>wisdom of the just,</i> in communion with the
believing Jews; or thus, He shall <i>turn the hearts of the fathers
with the children,</i> that is, the hearts of old and young, shall
be instrumental to bring some of every age to be <i>religious,</i>
to work a great reformation in the Jewish nation, to bring them
<i>off from</i> a ritual traditional religion which that had rested
in, and to bring them up to <i>substantial serious</i> godliness:
and the effect of this will be, that enmities will be slain and
discord made to cease; and they are at variance, being united in
his baptism, will be better reconciled one to another. This agrees
with the account Josephus gives of John Baptist, <i>Antiq.</i> 18.
117-118. "That he was a good man, and taught the Jews the exercise
of virtue, in piety towards God, and righteous towards one another,
and that they should convene and knit together in baptism." And he
saith, "The people flocked after him, and were exceedingly
delighted in his doctrine." Thus he turned the hearts of fathers
and children to God and to one another, by <i>turning the
disobedient to the wisdom of the just.</i> Observe, <i>First,</i>
True religion is <i>the wisdom of just men,</i> in distinction from
the <i>wisdom of the world.</i> It is both our wisdom and our duty
to be religious; there is both equity and prudence in it.
<i>Secondly,</i> It is not possible but that those who have been
unbelieving and <i>disobedient</i> may be turned to the <i>wisdom
of the just;</i> divine grace can conquer the greatest ignorance
and prejudice. <i>Thirdly,</i> The great design of the gospel is to
bring people <i>home</i> to God, and to bring them nearer to <i>one
another;</i> and on this errand John Baptist is sent. In the
mention that is <i>twice</i> made of his <i>turning</i> people,
there seems to be an allusion to the name of the Tishbite, which is
given to Elijah, which, some think, does not denote the country or
city he was of, but has an appellative signification, and therefore
the render it Elijah the <i>converter,</i> one that was much
employed, and very successful, in <i>conversion-work.</i> The Elias
of the New Testament is therefore said to <i>turn</i> or
<i>convert</i> many to the Lord their God.</p>
<p class="indent" id="Luke.ii-p36">[6.] Hereby he shall <i>make ready a people
prepared for the Lord,</i> shall dispose the minds of people to
receive the doctrine of Christ, that thereby they may be
<i>prepared</i> for the comforts of his coming. Note, <i>First,</i>
All that are to be <i>devoted</i> to the Lord, and <i>made
happy</i> in him, must first be <i>prepared</i> and <i>made
ready</i> for him. We must be prepared by grace in this world for
the glory in the other, by the terrors of the law for the comforts
of the gospel, by the spirit of bondage for the Spirit of adoption.
<i>Secondly,</i> Nothing has a more direct tendency to prepare
people for Christ than the doctrine of repentance received and
submitted to. When sin is thereby made grievous, Christ will become
very precious.</p>
<p class="indent" id="Luke.ii-p37">IV. Zacharias's unbelief of the angel's
prediction, and the rebuke he was laid under for that unbelief. He
heard all that the angel had to say, and should have bowed his
head, and worshipped the Lord, saying, <i>Be it unto thy servant
according to the word</i> which thou hast spoken; but it was not
so. We are here told,</p>
<p class="indent" id="Luke.ii-p38">1. What his unbelief spoke, <scripRef id="Luke.ii-p38.1" osisRef="Bible:Luke.1.18" parsed="|Luke|1|18|0|0" passage="Lu 1:18"><i>v.</i> 18</scripRef>. He said to the angel,
<i>Whereby shall I know this?</i> This was not a humble petition
for the confirming of his faith, but a peevish objection against
what was said to him as altogether incredible; as if he should say,
"I can never be made to believe this." He could not but perceive
that it was <i>an angel</i> that spoke to him; the message
delivered, having reference to the Old-Testament prophecies,
carried much of its own evidence along with it. There are many
instances in the Old Testament of those that had children when they
were old, yet he cannot believe that he shall have this child of
promise: "<i>For I am an old man,</i> and my wife hath not only
been all her days barren, but is now well <i>stricken in years,</i>
and not likely ever to have children." Therefore he must have a
<i>sign</i> given him, or he will not believe. Though the
appearance of an angel, which had long been disused in the church,
was sign enough,—though he had this notice given him in the
temple, the place of God's oracles, where he had reason to think no
evil angel would be permitted to come,—though it was given him
when he was praying, and burning incense,—and though a firm belief
of that great principle of religion that God has an almighty power,
and with him <i>nothing is impossible,</i> which we ought not only
to <i>know,</i> but to teach others, was enough to silence all
objections,—yet, considering his own body and his wife's too much,
unlike a son of Abraham, he <i>staggered at the promise,</i>
<scripRef id="Luke.ii-p38.2" osisRef="Bible:Rom.4.19-Rom.4.20" parsed="|Rom|4|19|4|20" passage="Ro 4:19,20">Rom. iv. 19, 20</scripRef>.</p>
<p class="indent" id="Luke.ii-p39">2. How his unbelief was <i>silenced,</i>
and he <i>silenced</i> for it.</p>
<p class="indent" id="Luke.ii-p40">(1.) The angel <i>stops his mouth,</i> by
<i>asserting</i> his authority. Doth he ask, <i>Whereby shall I
know this?</i> Let him know it by this, <i>I am Gabriel,</i>
<scripRef id="Luke.ii-p40.1" osisRef="Bible:Luke.1.19" parsed="|Luke|1|19|0|0" passage="Lu 1:19"><i>v.</i> 19</scripRef>. He puts his
name to his prophecy, doth as it were sign it with his own hand,
<i>teste meipso—take my word for it.</i> Angels have sometimes
refused to tell their names, as to Manoah and his wife; but his
angel readily saith, <i>I am Gabriel,</i> which signifies <i>the
power of God,</i> or the <i>mighty one of God,</i> intimating that
the God who bade him say this was able to make it good. He also
makes himself known by this name to put him in mind of the notices
of the Messiah's coming sent to Daniel by the <i>man Gabriel,</i>
<scripRef id="Luke.ii-p40.2" osisRef="Bible:Dan.8.16 Bible:Dan.9.21" parsed="|Dan|8|16|0|0;|Dan|9|21|0|0" passage="Da 8:16,9:21">Dan. viii. 16; ix. 21</scripRef>.
"<i>I am the same</i> that was sent then, and am sent now in
pursuance of the same intention." He is Gabriel, who <i>stands in
the presence of God,</i> an immediate attendant upon the throne of
God. The prime ministers of state in the Persian court are
described by this, that they <i>saw the king's face,</i> <scripRef id="Luke.ii-p40.3" osisRef="Bible:Esth.1.14" parsed="|Esth|1|14|0|0" passage="Es 1:14">Esth. i. 14</scripRef>. "Though I am now talking
with thee here, yet <i>I stand in the presence of God.</i> I know
his eye is upon me, and I dare not say any more than I have warrant
to say. But I declare <i>I am sent to speak to thee,</i> sent on
purpose to <i>show thee these glad tidings,</i> which, being so
well worthy of all acceptation, thou oughtest to have received
cheerfully."</p>
<p class="indent" id="Luke.ii-p41">(2.) The angel <i>stops his mouth</i>
indeed, by <i>exerting his power:</i> "That thou mayest object no
more, <i>behold thou shalt be dumb,</i> <scripRef id="Luke.ii-p41.1" osisRef="Bible:Luke.1.20" parsed="|Luke|1|20|0|0" passage="Lu 1:20"><i>v.</i> 20</scripRef>. If thou wilt have a sign for the
support of thy faith, it shall be such a one as shall be also the
punishment of thine unbelief; thou <i>shalt not be able to speak
till the day that these things shall be performed,</i>" <scripRef id="Luke.ii-p41.2" osisRef="Bible:Luke.1.20" parsed="|Luke|1|20|0|0" passage="Lu 1:20"><i>v.</i> 20</scripRef>. Thou shalt be both
<i>dumb</i> and <i>deaf;</i> the same word signifies both, and it
is plain that he lost his hearing as well as his speech, for his
friends <i>made signs</i> to him (<scripRef id="Luke.ii-p41.3" osisRef="Bible:Luke.1.62" parsed="|Luke|1|62|0|0" passage="Lu 1:62"><i>v.</i> 62</scripRef>), as well as he to them,
<scripRef id="Luke.ii-p41.4" osisRef="Bible:Luke.1.22" parsed="|Luke|1|22|0|0" passage="Lu 1:22"><i>v.</i> 22</scripRef>. Now, in
striking him dumb, [1.] God dealt <i>justly</i> with him, because
he had objected against God's word. Hence we may take occasion to
admire the patience of God and his forbearance toward us, that we,
who have often spoken to his dishonour, have not been struck dumb,
as Zacharias was, and as we had been if God had dealt with us
according to our sins. [2.] God dealt <i>kindly</i> with him, and
very tenderly and graciously. For, <i>First,</i> Thus he prevented
his speaking any more such distrustful unbelieving words. If he has
<i>thought evil,</i> and will not himself <i>lay his hands upon his
mouth,</i> nor keep it as with a bridle, God will. It is better not
to speak at all than to <i>speak wickedly.</i> <i>Secondly,</i>
Thus he <i>confirmed</i> his faith; and, by his being disabled to
<i>speak,</i> he is enabled to <i>think</i> the better. If by the
rebukes we are under for our sin we be brought to give more credit
to the word of God, we have no reason to complain of them.
<i>Thirdly,</i> Thus he was kept from divulging the vision, and
boasting of it, which otherwise he would have been apt to do,
whereas it was designed for the present to be lodged as a secret
with him. <i>Fourthly,</i> It was a great mercy that God's words
should be fulfilled in their season, notwithstanding his sinful
distrust. The <i>unbelief of man</i> shall not <i>make the promises
of God of no effect,</i> they shall be <i>fulfilled in their
season,</i> and he shall not be for ever <i>dumb,</i> but only
<i>till the day that these things shall be performed,</i> and then
thy <i>lips</i> shall be <i>opened,</i> that thy <i>mouth</i> may
<i>show forth God's praise.</i> Thus, though God <i>chastens</i>
the <i>iniquity</i> of his people <i>with the rod,</i> yet his
<i>loving kindness</i> he <i>will not take away.</i></p>
<p class="indent" id="Luke.ii-p42">V. The return of Zacharias to the people,
and at length to his family, and the conception of this child of
promise, the son of his old age.</p>
<p class="indent" id="Luke.ii-p43">1. The people staid, expecting Zacharias to
come out of the temple, because he was to pronounce the blessing
upon them in the name of the Lord; and, though he staid beyond the
usual time, yet they did not, as is too common in Christian
congregations, hurry away without the blessing, but <i>waited</i>
for him, marvelling that he <i>tarried so long in the temple,</i>
and afraid let something was amiss, <scripRef id="Luke.ii-p43.1" osisRef="Bible:Luke.1.21" parsed="|Luke|1|21|0|0" passage="Lu 1:21"><i>v.</i> 21</scripRef>.</p>
<p class="indent" id="Luke.ii-p44">2. When he came out, he was
<i>speechless,</i> <scripRef id="Luke.ii-p44.1" osisRef="Bible:Luke.1.22" parsed="|Luke|1|22|0|0" passage="Lu 1:22"><i>v.</i>
22</scripRef>. He was now to have dismissed the congregation with a
blessing, but was dumb and not able to do it, that the people may
be minded to expect the Messiah, who can <i>command</i> the
blessing, who <i>blesseth indeed,</i> and in whom all <i>the
nations of the earth are blessed.</i> Aaron's priesthood is now
shortly to be <i>silenced</i> and <i>set aside,</i> to make way for
the <i>bringing in</i> of a <i>better hope.</i></p>
<p class="indent" id="Luke.ii-p45">3. He made a shift to give them to
understand that he had <i>seen a vision,</i> by some awful signs he
made, for he <i>beckoned to them,</i> and <i>remained
speechless,</i> <scripRef id="Luke.ii-p45.1" osisRef="Bible:Luke.1.22" parsed="|Luke|1|22|0|0" passage="Lu 1:22"><i>v.</i>
22</scripRef>. This represents to us the weakness and deficiency of
the Levitical priesthood, in comparison with Christ's priesthood
and the dispensation of the gospel. The Old Testament speaks by
signs, gives us some intimations of divine and heavenly things, but
<i>imperfect</i> and uncertain; it <i>beckons to us,</i> but
<i>remains speechless.</i> It is the gospel that speaks to us
articulately, and gives us a clear view of that which the Old
Testament was seen <i>through a glass darkly.</i></p>
<p class="indent" id="Luke.ii-p46">4. He staid out the <i>days of his
ministration;</i> for, his lot being to <i>burn incense,</i> he
could do that, though he was <i>dumb</i> and <i>deaf.</i> When we
cannot perform the service of God so well as we would, yet, if we
perform it as well as we can, God will accept of us in it.</p>
</div><scripCom id="Luke.ii-p46.1" osisRef="Bible:Luke.1.26-Luke.1.38" parsed="|Luke|1|26|1|38" passage="Lu 1:26-38" type="Commentary"/><div class="Commentary" id="Bible:Luke.1.26-Luke.1.38">
<h4 id="Luke.ii-p46.2">The Birth of Christ
Foretold.</h4>
<p class="passage" id="Luke.ii-p47">26 And in the sixth month the angel Gabriel was
sent from God unto a city of Galilee, named Nazareth,   27 To
a virgin espoused to a man whose name was Joseph, of the house of
David; and the virgin's name <i>was</i> Mary.   28 And the
angel came in unto her, and said, Hail, <i>thou that art</i> highly
favoured, the Lord <i>is</i> with thee: blessed <i>art</i> thou
among women.   29 And when she saw <i>him,</i> she was
troubled at his saying, and cast in her mind what manner of
salutation this should be.   30 And the angel said unto her,
Fear not, Mary: for thou hast found favour with God.   31 And,
behold, thou shalt conceive in thy womb, and bring forth a son, and
shalt call his name JESUS.   32 He shall be great, and shall
be called the Son of the Highest: and the Lord God shall give unto
him the throne of his father David:   33 And he shall reign
over the house of Jacob for ever; and of his kingdom there shall be
no end.   34 Then said Mary unto the angel, How shall this be,
seeing I know not a man?   35 And the angel answered and said
unto her, The Holy Ghost shall come upon thee, and the power of the
Highest shall overshadow thee: therefore also that holy thing which
shall be born of thee shall be called the Son of God.   36
And, behold, thy cousin Elisabeth, she hath also conceived a son in
her old age: and this is the sixth month with her, who was called
barren.   37 For with God nothing shall be impossible.  
38 And Mary said, Behold the handmaid of the Lord; be it unto me
according to thy word. And the angel departed from her.</p>
<p class="indent" id="Luke.ii-p48">We have here notice given us of all that it
was fit we should know concerning the incarnation and conception of
our blessed Saviour, six months after the conception of John. The
same angel, Gabriel, that was employed in making known to Zacharias
God's purpose concerning <i>his son,</i> is employed in this also;
for in this, the same glorious work of redemption, which was
<i>begun</i> in that, is <i>carried on.</i> As bad angels are none
of the redeemed, so good angels are none of the redeemers; yet they
are employed by the Redeemer as his messengers, and they go
cheerfully on his errands, because they are his Father's humble
servants, and his children's hearty friends and well-wishers.</p>
<p class="indent" id="Luke.ii-p49">I. We have here an account given of the
mother of our Lord, of whom he was to be born, whom, though we are
not to pray to, yet we ought to praise God for.</p>
<p class="indent" id="Luke.ii-p50">1. Her name was <i>Mary,</i> the same name
with <i>Miriam,</i> the sister of Moses and Aaron; the name
signifies <i>exalted,</i> and a great elevation it was to her
indeed to be thus <i>favoured</i> above all the daughters of the
house of David.</p>
<p class="indent" id="Luke.ii-p51">2. She was a daughter of the royal family,
lineally descended from David, and she herself and all her friends
knew it, for she went under the title and character of the <i>house
of David,</i> though she was poor and low in the world; and she was
enabled by God's providence, and the care of the Jews, to preserve
their genealogies, to <i>make it out,</i> and as long as the
promise of the Messiah was to be fulfilled it was <i>worth
keeping;</i> but for those now, who are brought low in the world,
to have descended from persons of honour, is not worth
mentioning.</p>
<p class="indent" id="Luke.ii-p52">3. She was <i>a virgin,</i> a pure
unspotted one, but <i>espoused</i> to one of the same royal stock,
like her, however, of low estate; so that upon both accounts there
was (as it was fit there should be) an equality between them; his
name was Joseph; he also was <i>of the house of David,</i>
<scripRef id="Luke.ii-p52.1" osisRef="Bible:Matt.1.20" parsed="|Matt|1|20|0|0" passage="Mt 1:20">Matt. i. 20</scripRef>. Christ's mother
was a <i>virgin,</i> because he was not to be born by ordinary
generation, but miraculously; it was necessary that he should be
so, that, though he must partake of the nature of man, yet not of
the corruption of that nature: but he was born of a <i>virgin
espoused,</i> made up to be married, and contracted, to put honour
upon the married state, that that might not be brought into
contempt (which was an ordinance in innocency) by the Redeemer's
being born of a virgin.</p>
<p class="indent" id="Luke.ii-p53">4. She lived in Nazareth, a <i>city of
Galilee,</i> a remote corner of the country, and in no reputation
for religion or learning, but which bordered upon the heathen, and
therefore was called <i>Galilee of the Gentiles.</i> Christ's
having his relations resident there intimates favour in reserve for
the Gentile world. And Dr. Lightfoot observes that Jonah was by
birth a Galilean, and Elijah and Elisha very much conversant in
Galilee, who were all famous <i>prophets of the Gentiles.</i> The
angel was sent to her from Nazareth. Note, No distance or
disadvantage of place shall be a prejudice to those for whom God
has favours in store. The angel Gabriel carries his message as
cheerfully to Mary and Nazareth in Galilee as to Zacharias in the
temple at Jerusalem.</p>
<p class="indent" id="Luke.ii-p54">II. The <i>address</i> of the angel to her,
<scripRef id="Luke.ii-p54.1" osisRef="Bible:Luke.1.28" parsed="|Luke|1|28|0|0" passage="Lu 1:28"><i>v.</i> 28</scripRef>. We are not
told what she was doing, or how employed, when the angel came
<i>unto her;</i> but he surprised her with this salutation,
<i>Hail, thou art highly favoured.</i> This was intended to raise
in her, 1. A value for <i>herself;</i> and, though it is very rare
that any need to have any sparks struck into their breast with such
design, yet in some, who like Mary pore only on their <i>low
estate,</i> there is occasion for it. 2. An expectation of great
news, not from abroad, but from above. Heaven designs, no doubt,
uncommon favours for one whom an angel makes court to with such
respect, <i>Hail thou,</i> <b><i>chaire</i></b>—<i>rejoice
thou;</i> it was the usual form of salutation; it expresses an
esteem of her, and good-will to her and her prosperity.</p>
<p class="indent" id="Luke.ii-p55">(1.) She is dignified: "Thou art <i>highly
favoured.</i> God, in his choice of thee to be the mother of the
Messiah, has put an honour upon thee peculiar to thyself, above
that of Eve, who was the mother of <i>all living.</i>" The vulgar
Latin translates this <i>gratiá plena—full of grace,</i> and
thence gathers that she had more of the inherent graces of the
Spirit than ever any had; whereas it is certain that this bespeaks
no other than the singular favour done her in preferring her to
conceive and bear our blessed Lord, an honour which, since he was
to be the <i>seed of the woman,</i> some woman must have, not for
<i>personal merit,</i> but purely for the sake of <i>free
grace,</i> and she is pitched upon. <i>Even so, Father, because it
seemed good unto thee.</i></p>
<p class="indent" id="Luke.ii-p56">(2.) She has the presence of God with her:
"<i>The Lord is with thee,</i> though poor and mean, and perhaps
now forecasting how to get a livelihood and maintain a family in
the married state." The angel with this word raised the faith of
Gideon (<scripRef id="Luke.ii-p56.1" osisRef="Bible:Judg.6.12" parsed="|Judg|6|12|0|0" passage="Jdg 6:12">Judg. vi. 12</scripRef>):
<i>The Lord is with thee.</i> Nothing is to be despaired of, not
the performance of any service, not the obtaining of any favour,
though ever so great, if we have <i>God with us.</i> This word
might put her in mind of the Immanuel, <i>God with us,</i> which a
virgin shall <i>conceive</i> and <i>bear</i> (<scripRef id="Luke.ii-p56.2" osisRef="Bible:Isa.7.14" parsed="|Isa|7|14|0|0" passage="Isa 7:14">Isa. vii. 14</scripRef>), and why not she?</p>
<p class="indent" id="Luke.ii-p57">(3.) She has the blessing of God upon her:
"<i>Blessed art thou among women;</i> not only thou shalt be
accounted so by men, but thou shalt be so. Thou that art so
<i>highly favoured</i> in this instance mayest expect in other
things to be <i>blessed.</i>" She explains this herself (<scripRef id="Luke.ii-p57.1" osisRef="Bible:Luke.1.48" parsed="|Luke|1|48|0|0" passage="Lu 1:48"><i>v.</i> 48</scripRef>), <i>All generations
shall call me blessed.</i> Compare it with that which Deborah saith
of Jael, another that was the glory of her sex (<scripRef id="Luke.ii-p57.2" osisRef="Bible:Judg.5.24" parsed="|Judg|5|24|0|0" passage="Jdg 5:24">Judg. v. 24</scripRef>), <i>Blessed shall she be above
women in the tent.</i></p>
<p class="indent" id="Luke.ii-p58">III. The consternation she was in, upon
this address (<scripRef id="Luke.ii-p58.1" osisRef="Bible:Luke.1.29" parsed="|Luke|1|29|0|0" passage="Lu 1:29"><i>v.</i> 29</scripRef>).
<i>When she saw him,</i> and the glories with which he was
surrounded, she was <i>troubled</i> at the sight of him, and much
more <i>at his saying.</i> Had she been a proud ambitious young
woman, that aimed high, and flattered herself with the expectation
of great things in the world, she would have been <i>pleased</i> at
his saying, would have been puffed up with it, and (as we have
reason to think she was a young woman of very good sense) would
have had an answer ready, signifying so much: but, instead of that,
she is <i>confounded</i> at it, as not conscious to herself of any
thing that either <i>merited</i> or <i>promised</i> such great
things; and she <i>cast in her mind what manner of salutation this
should be.</i> Was it from heaven or of men? Was it to amuse her?
was it to ensnare her? was it to banter her? or was there something
substantial and weighty in it? But, of all the thoughts she had as
to <i>what manner of salutation it should be,</i> I believe she had
not the least idea of its being ever intended or used for a prayer,
as it is, and has been, for many ages, by the corrupt, degenerate,
and anti-christian ages of the church, and to be ten times repeated
for the Lord's prayer once; so it is in the church of Rome. But her
thoughtfulness upon this occasion gives a very useful intimation to
young people of her sex, when addresses are made to them, to
consider and <i>cast in their minds</i> what manner of
<i>salutations</i> they are, whence they come, and what their
tendency is, that they may receive them accordingly, and may always
<i>stand on their guard.</i></p>
<p class="indent" id="Luke.ii-p59">IV. The message itself which the angel had
to deliver to her. Some time the angel gives her to <i>pause;</i>
but, observing that this did but increase her perplexity, he went
on with his errand, <scripRef id="Luke.ii-p59.1" osisRef="Bible:Luke.1.30" parsed="|Luke|1|30|0|0" passage="Lu 1:30"><i>v.</i>
30</scripRef>. To what he had said she made no reply; he therefore
confirms it: "<i>Fear not, Mary,</i> I have no other design than to
assure thee that <i>thou hast found favour with God</i> more than
thou thinkest of, as there are many who think they are more
favoured with God than they really are." Note, Those that have
<i>found favour with God</i> should not give way to disquieting
distrustful fears. Doth God favour thee? Fear not, though the world
frown upon thee. Is he for thee? No matter who is against thee.</p>
<p class="indent" id="Luke.ii-p60">1. Though she is a <i>virgin,</i> she shall
have the honour of being a <i>mother:</i> "<i>Thou shalt conceive
in thy womb, and bring forth a son,</i> and thou shalt have the
naming of him; thou shalt <i>call his name Jesus,</i>" <scripRef id="Luke.ii-p60.1" osisRef="Bible:Luke.1.31" parsed="|Luke|1|31|0|0" passage="Lu 1:31"><i>v.</i> 31</scripRef>. It was the sentence upon
Eve, that, though she should have the honour to be the <i>mother of
all living,</i> yet this mortification shall be an allay to that
honour, that <i>her desire shall be to her husband,</i> and he
<i>shall rule over her,</i> <scripRef id="Luke.ii-p60.2" osisRef="Bible:Gen.3.16" parsed="|Gen|3|16|0|0" passage="Ge 3:16">Gen. iii.
16</scripRef>. But Mary has the honour without the allay.</p>
<p class="indent" id="Luke.ii-p61">2. Though she lives in <i>poverty</i> and
<i>obscurity,</i> yet she shall have the honour to be the mother of
the Messiah; her son shall be named <i>Jesus—a Saviour,</i> such a
one as the world <i>needs,</i> rather than such one as the Jews
<i>expect.</i></p>
<p class="indent" id="Luke.ii-p62">(1.) He will be very <i>nearly allied</i>
to the <i>upper world.</i> He <i>shall be great,</i> truly great,
incontestably great; for he shall be called <i>the Son of the
Highest,</i> the Son of God who is <i>the Highest;</i> of the same
nature, as the son is of the same nature with the father; and very
dear to him, as the son is to the father. He shall be
<i>called,</i> and not <i>miscalled,</i> the <i>Son of the
Highest;</i> for he is himself <i>God over all, blessed for
evermore,</i> <scripRef id="Luke.ii-p62.1" osisRef="Bible:Rom.9.5" parsed="|Rom|9|5|0|0" passage="Ro 9:5">Rom. ix. 5</scripRef>.
Note, Those who are the children of God, though but by adoption and
regeneration, are <i>truly great,</i> and therefore are concerned
to be <i>very good,</i> <scripRef id="Luke.ii-p62.2" osisRef="Bible:1John.3.1-1John.3.2" parsed="|1John|3|1|3|2" passage="1Jo 3:1,2">1 John iii.
1, 2</scripRef>.</p>
<p class="indent" id="Luke.ii-p63">(2.) He will be very <i>highly
preferred</i> in the <i>lower world;</i> for, though born under the
most disadvantageous circumstances possible, and appearing in the
form of a servant, yet <i>the Lord God shall give unto him the
throne of his father David,</i> <scripRef id="Luke.ii-p63.1" osisRef="Bible:Luke.1.32" parsed="|Luke|1|32|0|0" passage="Lu 1:32"><i>v.</i> 32</scripRef>. He puts her in mind that she was
<i>of the house of David;</i> and that therefore, since neither the
<i>Salique law,</i> nor the right of primogeniture, took place in
the entail of his throne, it was not impossible but that she might
bring forth an heir to it, and therefore might the more easily
<i>believe</i> it when she was told by an angel from heaven that
she <i>should</i> do so, that after the sceptre had been long
<i>departed</i> from that ancient and honourable family it should
now at length return to it again, to remain in it, not by
succession, but in the same hand to eternity. His people will not
<i>give him that throne,</i> will not acknowledge his right to
<i>rule them;</i> but the <i>Lord God</i> shall give him a right to
<i>rule them,</i> and set him as <i>his king</i> upon the <i>holy
hill of Zion.</i> He assures her, [1.] That his kingdom shall be
<i>spiritual:</i> he shall <i>reign over the house of Jacob,</i>
not <i>Israel according to the flesh,</i> for they neither came
into his interests nor did they continue long a people; it must
therefore be a <i>spiritual</i> kingdom, the house of Israel
<i>according to the promise,</i> that he must <i>rule over.</i>
[2.] That it shall be eternal: he shall reign <i>for ever,</i> and
<i>of his kingdom there shall be no end,</i> as there had been long
since of the temporal reign of David's house, and would shortly be
of the state of Israel. Other crowns endure not <i>to every
generation,</i> but Christ's doth, <scripRef id="Luke.ii-p63.2" osisRef="Bible:Prov.27.24" parsed="|Prov|27|24|0|0" passage="Pr 27:24">Prov. xxvii. 24</scripRef>. The gospel is the
<i>last</i> dispensation, we are to look for no other.</p>
<p class="indent" id="Luke.ii-p64">V. The further information given her, upon
her enquiry concerning the birth of this prince.</p>
<p class="indent" id="Luke.ii-p65">1. It is a just enquiry which she makes:
"<i>How shall this be?</i> <scripRef id="Luke.ii-p65.1" osisRef="Bible:Luke.1.34" parsed="|Luke|1|34|0|0" passage="Lu 1:34"><i>v.</i>
34</scripRef>. How can I now presently conceive a child" (for so
the angel meant) "when I <i>know not a man;</i> must it therefore
be otherwise than by ordinary generation? If so, let me now
<i>how?</i>" She knew that the Messiah must be born of <i>a
virgin;</i> and, if she must be his mother, she desires to know
how. This was not the language of her distrust, or any doubt of
what the angel said, but of a desire to be further instructed.</p>
<p class="indent" id="Luke.ii-p66">2. It is a satisfactory answer that is
given to it, <scripRef id="Luke.ii-p66.1" osisRef="Bible:Luke.1.35" parsed="|Luke|1|35|0|0" passage="Lu 1:35"><i>v.</i> 35</scripRef>.
(1.) She shall conceive by <i>the power of the Holy Ghost,</i>
whose proper work and office is to <i>sanctify,</i> and therefore
to sanctify the virgin for this purpose. The Holy Ghost is called
the <i>power of the Highest.</i> Doth she ask how this shall be?
This is enough to help her over all the difficulty there appears in
it; a divine power will undertake it, not the power of an angel
employed in it, as in other works of wonder, but the power of
<i>the Holy Ghost</i> himself.</p>
<p class="indent" id="Luke.ii-p67">(2.) She must <i>ask no questions</i>
concerning the way and manner how it shall be wrought; for the Holy
Ghost, as the <i>power of the Highest,</i> shall <i>overshadow</i>
her, as the <i>cloud</i> covered the tabernacle when the glory of
God took possession of it, to conceal it from those that would too
curiously observe the motions of it, and pry into the mystery of
it. The formation of every babe in the womb, and the entrance of
the spirit of life into it, is a mystery in nature; none knows
<i>the way of the spirit, nor how the bones are formed in the womb
of her that is with child,</i> <scripRef id="Luke.ii-p67.1" osisRef="Bible:Eccl.11.5" parsed="|Eccl|11|5|0|0" passage="Ec 11:5">Eccl.
xi. 5</scripRef>. We were <i>made in secret,</i> <scripRef id="Luke.ii-p67.2" osisRef="Bible:Ps.139.15-Ps.139.16" parsed="|Ps|139|15|139|16" passage="Ps 139:15,16">Ps. cxxxix. 15, 16</scripRef>. Much more was the
formation of the child Jesus a <i>mystery;</i> without controversy,
<i>great was the mystery of godliness, God manifest in the
flesh,</i> <scripRef id="Luke.ii-p67.3" osisRef="Bible:1Tim.3.16" parsed="|1Tim|3|16|0|0" passage="1Ti 3:16">1 Tim. iii. 16</scripRef>.
It is a <i>new thing created in the earth</i> (<scripRef id="Luke.ii-p67.4" osisRef="Bible:Jer.31.22" parsed="|Jer|31|22|0|0" passage="Jer 31:22">Jer. xxxi. 22</scripRef>), concerning which we must not
covet to be <i>wise above what is written.</i></p>
<p class="indent" id="Luke.ii-p68">(3.) The child she shall conceive is a
<i>holy thing,</i> and therefore must not be conceived by
<i>ordinary generation,</i> because he must not share in the common
corruption and pollution of the human nature. He is spoken of
emphatically, <i>That Holy Thing,</i> such as never was; and he
shall be called <i>the Son of God,</i> as the Son of the Father by
eternal generation, as an indication of which he shall now be
formed by the Holy Ghost in the present conception. His human
nature must be so produced, as it was fit that should be which was
to be taken into union with the divine nature.</p>
<p class="indent" id="Luke.ii-p69">3. It was a further encouragement to her
faith to be told that <i>her cousin Elisabeth,</i> though stricken
in years, was <i>with child,</i> <scripRef id="Luke.ii-p69.1" osisRef="Bible:Luke.1.36" parsed="|Luke|1|36|0|0" passage="Lu 1:36"><i>v.</i> 36</scripRef>. Here is an age of wonders
beginning, and therefore be not surprised: here is one among thy
own relations truly great, though not altogether so great as this;
it is usual with God to advance in working wonders. <i>Greater
works than these shall ye do.</i> Though Elisabeth was, on the
father's side, of the <i>daughters of Aaron</i> (<scripRef id="Luke.ii-p69.2" osisRef="Bible:Luke.1.5" parsed="|Luke|1|5|0|0" passage="Lu 1:5"><i>v.</i> 5</scripRef>), yet on the mother's side she
might be of the house of David, for those two families often
intermarried, as an earnest of the uniting of the royalty and the
priesthood of the Messiah. <i>This is the sixth month with her that
was called barren.</i> This intimates, as Dr. Lightfoot thinks,
that all the instances in the Old Testament of those having
children that had been long barren, which was above nature, were
designed to prepare the world for the belief of a virgin's bearing
a son, which was against nature. And therefore, even in the birth
of Isaac, Abraham saw Christ's day, foresaw such a miracle in the
birth of Christ. The angel assures Mary of this, to encourage her
faith, and concludes with that great truth, of undoubted certainty
and universal use, <i>For with God nothing shall be impossible</i>
(<scripRef id="Luke.ii-p69.3" osisRef="Bible:Luke.1.37" parsed="|Luke|1|37|0|0" passage="Lu 1:37"><i>v.</i> 37</scripRef>), and, if
nothing, then not this. Abraham therefore staggered not at the
belief of the divine promise, because he was strong in his belief
of the divine power, <scripRef id="Luke.ii-p69.4" osisRef="Bible:Rom.4.20-Rom.4.21" parsed="|Rom|4|20|4|21" passage="Ro 4:20,21">Rom. iv. 20,
21</scripRef>. No <i>word</i> of God must be <i>incredible to
us,</i> as long as no <i>work</i> of God is <i>impossible to
him.</i></p>
<p class="indent" id="Luke.ii-p70">VI. Her acquiescence in the will of God
concerning her, <scripRef id="Luke.ii-p70.1" osisRef="Bible:Luke.1.38" parsed="|Luke|1|38|0|0" passage="Lu 1:38"><i>v.</i>
38</scripRef>. She owns herself, 1. A believing subject to the
divine authority: "<i>Behold, the handmaid of the Lord.</i> Lord, I
am at thy service, at thy disposal, to do what thou commandest me."
She objects not the danger of spoiling her marriage, and blemishing
her reputation, but leaves the issue with God, and submits entirely
to his will. 2. A believing expectant of the divine favour. She is
not only content that it should be so, but humbly desires that it
may be so: <i>Be it unto me according to thy word.</i> Such a
favour as this it was not for her to slight, or be indifferent to;
and for what God has <i>promised</i> he will be <i>sought unto;</i>
by prayer we must put our <i>amen,</i> or <i>so be it,</i> to the
promise. <i>Remember,</i> and perform <i>thy word unto thy servant,
upon which thou has caused me to hope.</i> We must, as Mary here,
<i>guide</i> our desires by the word of God, and <i>ground</i> our
hopes <i>upon</i> it. Be it unto me <i>according to thy word;</i>
just so, and no otherwise.</p>
<p class="indent" id="Luke.ii-p71">Hereupon, <i>the angel departed from
her;</i> having completed the errand he was sent upon, he returned,
to give an account of it, and receive new instructions. Converse
with angels was always a transient thing, and soon over; it will be
constant and permanent in the future state. It is generally
supposed that just at this instant the virgin <i>conceived,</i> by
the <i>overshadowing power</i> of the Holy Ghost: but, the
scripture being decently silent concerning it, it doth not become
us to be <i>inquisitive,</i> much less <i>positive.</i></p>
</div><scripCom id="Luke.ii-p71.1" osisRef="Bible:Luke.1.39-Luke.1.56" parsed="|Luke|1|39|1|56" passage="Lu 1:39-56" type="Commentary"/><div class="Commentary" id="Bible:Luke.1.39-Luke.1.56">
<h4 id="Luke.ii-p71.2">The Interview of Mary and Elisabeth; The
Song of Mary.</h4>
<p class="passage" id="Luke.ii-p72">39 And Mary arose in those days, and went into
the hill country with haste, into a city of Juda;   40 And
entered into the house of Zacharias, and saluted Elisabeth.  
41 And it came to pass, that, when Elisabeth heard the salutation
of Mary, the babe leaped in her womb; and Elisabeth was filled with
the Holy Ghost:   42 And she spake out with a loud voice, and
said, Blessed <i>art</i> thou among women, and blessed <i>is</i>
the fruit of thy womb.   43 And whence <i>is</i> this to me,
that the mother of my Lord should come to me?   44 For, lo, as
soon as the voice of thy salutation sounded in mine ears, the babe
leaped in my womb for joy.   45 And blessed <i>is</i> she that
believed: for there shall be a performance of those things which
were told her from the Lord.   46 And Mary said, My soul doth
magnify the Lord,   47 And my spirit hath rejoiced in God my
Saviour.   48 For he hath regarded the low estate of his
handmaiden: for, behold, from henceforth all generations shall call
me blessed.   49 For he that is mighty hath done to me great
things; and holy <i>is</i> his name.   50 And his mercy
<i>is</i> on them that fear him from generation to generation.
  51 He hath showed strength with his arm; he hath scattered
the proud in the imagination of their hearts.   52 He hath put
down the mighty from <i>their</i> seats, and exalted them of low
degree.   53 He hath filled the hungry with good things; and
the rich he hath sent empty away.   54 He hath holpen his
servant Israel, in remembrance of <i>his</i> mercy;   55 As he
spake to our fathers, to Abraham, and to his seed for ever.  
56 And Mary abode with her about three months, and returned to her
own house.</p>
<p class="indent" id="Luke.ii-p73">We have here an interview between the two
happy mothers, Elisabeth and Mary: the angel, by intimating to Mary
the favour bestowed on her cousin Elisabeth (<scripRef id="Luke.ii-p73.1" osisRef="Bible:Luke.1.36" parsed="|Luke|1|36|0|0" passage="Lu 1:36"><i>v.</i> 36</scripRef>), gave occasion for it; and
sometimes it may prove a better piece of service that we think to
bring good people together, to compare notes. Here is,</p>
<p class="indent" id="Luke.ii-p74">I. The visit which Mary made to Elisabeth.
Mary was the <i>younger,</i> and younger with child; and therefore,
if they must come together, it was fittest that Mary should take
the journey, not insisting on the preference which the greater
dignity of her conception gave her, <scripRef id="Luke.ii-p74.1" osisRef="Bible:Luke.1.39" parsed="|Luke|1|39|0|0" passage="Lu 1:39"><i>v.</i> 39</scripRef>. She <i>arose,</i> and left her
affairs, to attend this greater matter: <i>in those days, at that
time</i> (as it is commonly explained, <scripRef id="Luke.ii-p74.2" osisRef="Bible:Jer.33.15 Bible:Jer.50.4" parsed="|Jer|33|15|0|0;|Jer|50|4|0|0" passage="Jer 33:15,50:4">Jer. xxxiii. 15; l. 4</scripRef>), in a day or two
after the angel had visited her, taking some time first, as it is
supposed, for her devotion, or rather hastening away to her
cousin's, where she would have more leisure, and better help, in
the family of a priest. She went, <b><i>meta
spoudes</i></b>—<i>with care, diligence,</i> and
<i>expedition;</i> not as young people commonly go abroad and visit
their friends, to <i>divert</i> herself, but to <i>inform</i>
herself: she went <i>to a city of Judah in the hill-country;</i> it
is not named, but by comparing the description of it here with
<scripRef id="Luke.ii-p74.3" osisRef="Bible:Josh.21.10-Josh.21.11" parsed="|Josh|21|10|21|11" passage="Jos 21:10,11">Josh. xxi. 10, 11</scripRef>, it
appears to be <i>Hebron,</i> for that is there said to be <i>in the
hill-country of Judah,</i> and to belong to the priests, the sons
of Aaron; thither Mary hastened, though it was a long journey, some
scores of miles.</p>
<p class="indent" id="Luke.ii-p75">1. Dr. Lightfoot offers a conjecture that
she was to <i>conceive</i> our Saviour there at Hebron, and perhaps
had so much intimated to her by the angel, or some other way; and
therefore she made such haste thither. He thinks it probable that
Shiloh, of the tribe of Judah, and the seed of David, should be
<i>conceived</i> in a city of Judah and of David, as he was to be
born in Bethlehem, another city which belonged to them both. In
Hebron the promise was given to Isaac, circumcision was instituted.
Here (saith he) Abraham had his first land, and David his first
crown: here lay interred the three couples, Abraham and Sarah,
Isaac and Rebecca, Jacob and Leah, and, as antiquity has held, Adam
and Eve. He therefore thinks that it suits singularly with the
harmony and consent which God uses in his works that the promise
should begin to take place by the conception of the Messias, even
among those patriarchs to whom it was given. I see no improbability
in the conjecture, but add this for the support of it, that
Elisabeth said (<scripRef id="Luke.ii-p75.1" osisRef="Bible:Luke.1.45" parsed="|Luke|1|45|0|0" passage="Lu 1:45"><i>v.</i>
45</scripRef>), <i>There shall be a performance;</i> as if it were
not performed yet, but was to be performed there.</p>
<p class="indent" id="Luke.ii-p76">2. It is generally supposed that she went
thither for the confirming of her faith by the sign which the angel
had given her, her cousin's being with child, and to rejoice with
her sister-favourite. And, besides, she went thither, perhaps, that
she might be more retired from company, or else might have more
agreeable company than she could have in Nazareth. We may suppose
that she did not acquaint any of her neighbours at Nazareth with
the message she had received from heaven, yet longed to <i>talk
over</i> a thing she had a thousand time <i>thought over,</i> and
knew no person in the world with whom she could <i>freely</i>
converse concerning it but her cousin Elisabeth, and therefore she
hastened to her. Note, it is very beneficial and comfortable for
those that have a good work of grace begun in their souls, and
Christ in the <i>forming</i> there, to consult those who are in the
same case, that they may communicate experiences one to another;
and they will find that, as in water face answers to face, so doth
the heart of man to man, of Christian to Christian.</p>
<p class="indent" id="Luke.ii-p77">II. The meeting between Mary and Elisabeth.
Mary entered into the house of Zacharias; but he, being <i>dumb</i>
and <i>deaf,</i> kept his chamber, it is probable, and saw no
company; and therefore she <i>saluted Elisabeth</i> (<scripRef id="Luke.ii-p77.1" osisRef="Bible:Luke.1.40" parsed="|Luke|1|40|0|0" passage="Lu 1:40"><i>v.</i> 40</scripRef>), told her she was come
to make her a visit, to know her state, and <i>rejoice with her</i>
in her joy.</p>
<p class="indent" id="Luke.ii-p78">Now, at their first coming together, for
the confirmation of the faith of both of them, there was something
very extraordinary. Mary knew that Elisabeth was with child, but it
does not appear that Elisabeth had been told any thing of her
cousin Mary's being designed for the mother of the Messiah; and
therefore what knowledge she appears to have had of it must have
come by a <i>revelation,</i> which would be a great encouragement
to Mary.</p>
<p class="indent" id="Luke.ii-p79">1. The babe <i>leaped in her womb,</i>
<scripRef id="Luke.ii-p79.1" osisRef="Bible:Luke.1.41" parsed="|Luke|1|41|0|0" passage="Lu 1:41"><i>v.</i> 41</scripRef>. It is very
probable that she had been several weeks <i>quick</i> (for she was
six months gone), and that she had often felt the child stir; but
this was a more than ordinary motion of the child, which alarmed
her to expect something very extraordinary,
<b><i>eskirtese</i></b>. It is the same word that is used by the
LXX. (<scripRef id="Luke.ii-p79.2" osisRef="Bible:Gen.25.22" parsed="|Gen|25|22|0|0" passage="Ge 25:22">Gen. xxv. 22</scripRef>) for the
<i>struggling</i> of Jacob and Esau in Rebecca's womb, and the
mountains <i>skipping,</i> <scripRef id="Luke.ii-p79.3" osisRef="Bible:Ps.114.4" parsed="|Ps|114|4|0|0" passage="Ps 114:4">Ps. cxiv.
4</scripRef>. The <i>babe leaped</i> as it were to give a signal to
his mother that <i>he</i> was now at had whose forerunner he was to
be, about six months in ministry, as he was in being; or, it was
the effect of some strong impression made upon the mother. Now
began to be fulfilled what the angel said to his father (<scripRef id="Luke.ii-p79.4" osisRef="Bible:Luke.1.15" parsed="|Luke|1|15|0|0" passage="Lu 1:15"><i>v.</i> 15</scripRef>), that he should be
<i>filled with the Holy Ghost, even from his mother's womb;</i> and
perhaps he himself had some reference to this, when he said
(<scripRef id="Luke.ii-p79.5" osisRef="Bible:John.3.29" parsed="|John|3|29|0|0" passage="Joh 3:29">John iii. 29</scripRef>), <i>The
friend of the Bridegroom rejoiceth greatly, because of the
Bridegroom's voice,</i> heard, though not by him, yet by his
mother.</p>
<p class="indent" id="Luke.ii-p80">2. Elisabeth was herself <i>filled with the
Holy Ghost,</i> or a Spirit of prophecy, by which, as well as by
the particular suggestions of the Holy Ghost she was filled with,
she was given to understand that the Messiah was at hand, in whom
prophecy should revive, and by whom the Holy Ghost should be more
plentifully poured out than ever, according to the expectations of
those who <i>waited for the consolation of Israel.</i> The uncommon
motion of the babe in her womb was a token of extraordinary emotion
of her spirit under a divine impulse. Note, Those whom Christ
graciously visits may know it by their being <i>filled with the
Holy Ghost;</i> for, <i>if any man have not the Spirit of Christ,
he is none of his.</i></p>
<p class="indent" id="Luke.ii-p81">III. The welcome which Elisabeth, by the
Spirit of prophecy, gave to Mary, the mother of our Lord; not as to
a common friend making a common visit, but as to one of whom the
Messiah was to be born.</p>
<p class="indent" id="Luke.ii-p82">1. She congratulates her on her honour,
and, though perhaps she knew not of it till <i>just now,</i> she
acknowledges it with the greatest assurance and satisfaction. She
<i>spoke with a loud voice,</i> which does not at all intimate (as
some think) that there was a floor or a wall between them, but that
she was in a transport or exultation of joy, and said what she
cared not who knew. She said, <i>Blessed art thou among women,</i>
the same word that the angels had said (<scripRef id="Luke.ii-p82.1" osisRef="Bible:Luke.1.28" parsed="|Luke|1|28|0|0" passage="Lu 1:28"><i>v.</i> 28</scripRef>); for thus this will of God,
concerning honouring the Son, should be done <i>on earth</i> as it
is <i>done in heaven.</i> But Elisabeth adds a reason, <i>Therefore
blessed art thou</i> because <i>blessed is the fruit of thy
womb;</i> thence it was that she derived this excelling dignity.
Elisabeth was the wife of a priest, and in years, yet she
<i>grudges</i> not that her kinswoman, who was many years younger
than she, and every way her inferior, should have the honour of
conceiving in her virginity, and being the mother of the Messiah,
whereas the honour put upon her was <i>much less;</i> she
<i>rejoices</i> in it, and is well pleased, as her son was
afterwards, that she who <i>cometh after her is preferred before
her,</i> <scripRef id="Luke.ii-p82.2" osisRef="Bible:John.1.27" parsed="|John|1|27|0|0" passage="Joh 1:27">John i. 27</scripRef>. Note,
While we cannot but own that we are more <i>favoured</i> of God
than we deserve, let us by no means envy that others are <i>more
highly</i> favoured than we are.</p>
<p class="indent" id="Luke.ii-p83">2. She acknowledges her condescension, in
making her this visit (<scripRef id="Luke.ii-p83.1" osisRef="Bible:Luke.1.43" parsed="|Luke|1|43|0|0" passage="Lu 1:43"><i>v.</i>
43</scripRef>): <i>Whence is this to me, that the mother of my Lord
should come to me?</i> Observe, (1.) She calls the virgin Mary the
<i>mother of her Lord</i> (as David in spirit, called the Messiah
Lord, <i>his Lord</i>), for she knew he was to be <i>Lord of
all.</i> (2.) She not only bids her welcome to her house, though
perhaps she came in mean circumstances, but reckons this visit a
great favour, which she thought herself unworthy of. <i>Whence is
this to me?</i> It is in reality, and not in compliment, that she
saith, "This was a greater favour than I could have expected."
Note, Those that are filled with the Holy Ghost have <i>low
thoughts</i> of their own merits, and high thoughts of God's
favours. Her son the Baptist spoke to the same purport with this,
when he said, <i>Comest thou to me?</i> <scripRef id="Luke.ii-p83.2" osisRef="Bible:Matt.3.14" parsed="|Matt|3|14|0|0" passage="Mt 3:14">Matt. iii. 14</scripRef>.</p>
<p class="indent" id="Luke.ii-p84">3. She acquaints her with the concurrence
of the babe in her womb, in this welcome to her (<scripRef id="Luke.ii-p84.1" osisRef="Bible:Luke.1.44" parsed="|Luke|1|44|0|0" passage="Lu 1:44"><i>v.</i> 44</scripRef>): "Thou certainly bringest some
extraordinary tidings, some extraordinary blessing, with thee; for
<i>as soon as the voice of thy salutation sounded in my ears,</i>
not only my heart <i>leaped for joy,</i> though I knew not
immediately why or wherefore, but the <i>babe in my womb,</i> who
was not capable of knowing, <i>did so</i> too." He <i>leaped</i> as
it were <i>for joy</i> that the Messiah, whose harbinger he was to
be, would himself come soon after him. This would serve very much
to strengthen the faith of the virgin, that there were such
assurances as these given to others; and it would be in part the
accomplishment of what had been so often foretold, that there
should be <i>universal joy before the Lord, when he cometh,</i>
<scripRef id="Luke.ii-p84.2" osisRef="Bible:Ps.98.8-Ps.98.9" parsed="|Ps|98|8|98|9" passage="Ps 98:8,9">Ps. xcviii. 8, 9</scripRef>.</p>
<p class="indent" id="Luke.ii-p85">4. She commends her faith, and encourages
it (<scripRef id="Luke.ii-p85.1" osisRef="Bible:Luke.1.45" parsed="|Luke|1|45|0|0" passage="Lu 1:45"><i>v.</i> 45</scripRef>):
<i>Blessed is she that believed.</i> Believing souls are blessed
souls, and will be found so at last; this blessedness cometh
<i>through faith,</i> even the blessedness of being related to
Christ, and having him <i>formed in the soul.</i> They are
<i>blessed</i> who <i>believe</i> the word of God, for that Word
will not fail them; <i>there shall,</i> without doubt, <i>be a
performance of those things which are told her from the Lord.</i>
Note, The inviolable certainty of the promise is the undoubted
felicity of those that build upon it and expect their all from it.
The faithfulness of God is the blessedness of the faith of the
saints. Those that have experienced the performance of God's
promises themselves should encourage others to hope that he will be
as good as his word to them also: <i>I will tell you what God has
done for my soul.</i></p>
<p class="indent" id="Luke.ii-p86">IV. Mary's song of praise, upon this
occasion. Elisabeth's prophecy was an echo to the virgin Mary's
salutation, and this song is yet a stronger <i>echo</i> to that
prophecy, and shows her to be no less filled with the Holy Ghost
than Elisabeth was. We may suppose the blessed virgin to come in,
very much <i>fatigued</i> with her journey; yet she forgets that,
and is inspired with new life, and vigour, and joy, upon the
confirmation she here meets with of her faith; and since, by the
sudden inspiration and transport, she finds that this was designed
to be her errand hither, weary as she is, like Abraham's servant,
she would <i>neither eat nor drink till she had told her
errand.</i></p>
<p class="indent" id="Luke.ii-p87">1. Here are the expressions of joy and
praise, and God alone the object of the praise and centre of the
joy. Some compare this song with that which her name-sake Miriam,
the sister of Moses, sung, upon the triumphant departure of Israel
out of Egypt, and their triumphant passage through the Red Sea;
others think it better compared with the song of Hannah, upon the
birth of Samuel, which, like this, passes from a family mercy to a
public and general one. <i>This</i> begins, like <i>that, My heart
rejoiceth in the Lord,</i> <scripRef id="Luke.ii-p87.1" osisRef="Bible:1Sam.2.1" parsed="|1Sam|2|1|0|0" passage="1Sa 2:1">1 Sam. ii.
1</scripRef>. Observe how Mary here speaks of God.</p>
<p class="indent" id="Luke.ii-p88">(1.) With great reverence of him, as <i>the
Lord:</i> "<i>My soul doth magnify the Lord;</i> I never saw him so
<i>great</i> as now I find him so <i>good.</i>" Note, Those, and
those only, are <i>advanced</i> in mercy, who are thereby brought
to think the more <i>highly</i> and <i>honourably</i> of God;
whereas there are those whose prosperity and preferment make them
say, <i>What is the Almighty, that we should serve him?</i> The
more honour God has any way put upon us, the more honour we must
study to give to him; and <i>then</i> only are we accepted in
magnifying the Lord, when our <i>souls</i> magnify him, and <i>all
that is within us.</i> Praising work must be soul work.</p>
<p class="indent" id="Luke.ii-p89">(2.) With great complacency in him as
<i>her Saviour: My spirit rejoiceth in God my Saviour.</i> This
seems to have reference to the Messiah, whom she was to be the
mother of. She calls him <i>God her Saviour;</i> for the angel had
told her that he should be the <i>Son of the Highest,</i> and that
his name should be <i>Jesus, a Saviour;</i> this she fastened upon,
with application to herself: <i>He is God my Saviour.</i> Even the
mother of our Lord had need of an interest in him as her Saviour,
and would have been undone without it: and she glories more in that
happiness which she had in common with all believers than in being
his mother, which was an honour peculiar to herself, and this
agrees with the preference Christ have to obedient believers above
his mother and brethren; see <scripRef id="Luke.ii-p89.1" osisRef="Bible:Matt.12.50 Bible:Luke.11.27-Luke.11.28" parsed="|Matt|12|50|0|0;|Luke|11|27|11|28" passage="Mt 12:50,Lu 11:27,28">Matt. xii. 50; Luke xi. 27, 28</scripRef>.
Note, Those that have Christ for their God and Saviour have a great
deal of reason to rejoice, to <i>rejoice in spirit,</i> that is
rejoicing as Christ did (<scripRef id="Luke.ii-p89.2" osisRef="Bible:Luke.10.21" parsed="|Luke|10|21|0|0" passage="Lu 10:21">Luke x.
21</scripRef>), with spiritual joy.</p>
<p class="indent" id="Luke.ii-p90">2. Here are just causes assigned for this
joy and praise.</p>
<p class="indent" id="Luke.ii-p91">(1.) Upon <i>her own</i> account, <scripRef id="Luke.ii-p91.1" osisRef="Bible:Luke.1.48-Luke.1.49" parsed="|Luke|1|48|1|49" passage="Lu 1:48,49"><i>v.</i> 48, 49</scripRef>. [1.] Her
<i>spirit rejoiced in the Lord,</i> because of the <i>kind</i>
things he had done for her: his <i>condescension</i> and
<i>compassion</i> to her. <i>He has regarded the low estate of his
handmaiden;</i> that is, he has <i>looked</i> upon her <i>with
pity,</i> for so the word is commonly used. "He has chosen me to
this honour, notwithstanding my great meanness, poverty, and
obscurity." Nay, the expression seems to intimate, not only (to
allude to that of Gideon, <scripRef id="Luke.ii-p91.2" osisRef="Bible:Judg.6.15" parsed="|Judg|6|15|0|0" passage="Jdg 6:15">Judg. vi.
15</scripRef>) that her <i>family</i> was poor in Judah, but that
she was the <i>least in her father's house,</i> as if she were
under some particular contempt and disgraced among her relations,
was unjustly neglected, and the outcast of the family, and God put
this honour upon her, to balance abundantly the contempt. I the
rather suggest this, for we find something toward such honour as
this put upon others, on the like consideration. Because God saw
that Leah <i>was hated,</i> he <i>opened her womb,</i> <scripRef id="Luke.ii-p91.3" osisRef="Bible:Gen.29.31" parsed="|Gen|29|31|0|0" passage="Ge 29:31">Gen. xxix. 31</scripRef>. Because Hannah was
provoked, and made to fret, and insulted over, by Peninnah,
therefore God gave her a son, <scripRef id="Luke.ii-p91.4" osisRef="Bible:1Sam.1.19" parsed="|1Sam|1|19|0|0" passage="1Sa 1:19">1 Sam.
i. 19</scripRef>. Whom men wrongfully depress and despise God doth
sometimes, in compassion to them, especially if they have borne it
patiently, prefer and advance; see <scripRef id="Luke.ii-p91.5" osisRef="Bible:Judg.11.7" parsed="|Judg|11|7|0|0" passage="Jdg 11:7">Judg. xi. 7</scripRef>. So in Mary's case. And, if God
<i>regards her low estate,</i> he not only thereby gives a specimen
of his favour to the whole race of mankind, whom he <i>remembers in
their low estate,</i> as the psalmist speaks (<scripRef id="Luke.ii-p91.6" osisRef="Bible:Ps.136.23" parsed="|Ps|136|23|0|0" passage="Ps 136:23">Ps. cxxxvi. 23</scripRef>), but secures a lasting
honour to her (for such the honour is that God bestows, honour that
fades not away): "<i>From henceforth all generations shall call me
blessed,</i> shall think me a happy woman and highly advanced." All
that embrace Christ and his gospel will say, <i>Blessed was the
womb that bore him and the paps which he sucked,</i> <scripRef id="Luke.ii-p91.7" osisRef="Bible:Luke.11.27" parsed="|Luke|11|27|0|0" passage="Lu 11:27">Luke xi. 27</scripRef>. Elizabeth had once and
again called her <i>blessed:</i> "But that is not all," saith she,
"all generations of Gentiles as well as Jews shall call me so."
[2.] Her <i>soul magnifies</i> the Lord, because of the
<i>wonderful</i> things he had done for her (<scripRef id="Luke.ii-p91.8" osisRef="Bible:Luke.1.49" parsed="|Luke|1|49|0|0" passage="Lu 1:49"><i>v.</i> 49</scripRef>): <i>He that is mighty has done
to me great things.</i> A <i>great</i> thing indeed, that a
<i>virgin</i> should <i>conceive.</i> A <i>great</i> thing indeed,
that Messiah, who had been so long promised to the church, and so
long expected by the church, should now at length be born. It is
the <i>power of the Highest</i> that appears in this. She adds,
<i>and holy is his name;</i> for so Hannah saith her song, <i>There
is none holy as the Lord,</i> which she explains in the next words,
<i>for there is none beside thee,</i> <scripRef id="Luke.ii-p91.9" osisRef="Bible:1Sam.2.2" parsed="|1Sam|2|2|0|0" passage="1Sa 2:2">1
Sam. ii. 2</scripRef>. God is a Being <i>by himself,</i> and he
manifests himself to be so, especially in the work of our
redemption. He that is <i>mighty,</i> even he <i>whose name is
holy,</i> has <i>done to me great things.</i> Glorious things may
be expected from him that is both <i>mighty</i> and <i>holy;</i>
who <i>can do every thing,</i> and <i>will</i> do every thing
<i>well</i> and <i>for the best.</i></p>
<p class="indent" id="Luke.ii-p92">(2.) Upon the account of <i>others.</i> The
virgin Mary, as the mother of the Messiah, is become a kind of
public person, wears a public character, and is therefore
immediately endued with another spirit, a more public spirit than
before she had, and therefore <i>looks abroad,</i> looks <i>about
her,</i> looks <i>before her,</i> and takes notice of God's various
dealings with the children of men (<scripRef id="Luke.ii-p92.1" osisRef="Bible:Luke.1.50" parsed="|Luke|1|50|0|0" passage="Lu 1:50"><i>v.</i> 50</scripRef>, &amp;c.), as Hannah (<scripRef id="Luke.ii-p92.2" osisRef="Bible:1Sam.2.3" parsed="|1Sam|2|3|0|0" passage="1Sa 2:3">1 Sam. ii. 3</scripRef>, &amp;c.). In this she
has especially an eye to the coming of the Redeemer and God's
manifesting himself therein.</p>
<p class="indent" id="Luke.ii-p93">[1.] It is a certain truth that God <i>has
mercy in store,</i> mercy in reserve, <i>for all that have a
reverence for his majesty,</i> and a due regard to his sovereignty
and authority. But never did this appear so as in sending his Son
into the world to save us (<scripRef id="Luke.ii-p93.1" osisRef="Bible:Luke.1.50" parsed="|Luke|1|50|0|0" passage="Lu 1:50"><i>v.</i>
50</scripRef>): <i>His mercy is on them that fear him;</i> it has
always been so; he has ever looked upon <i>them</i> with an eye of
<i>peculiar favour</i> who have looked up to him with and eye of
<i>filial fear.</i> But he hath manifested this <i>mercy,</i> so as
never before, in sending his Son to bring in an everlasting
righteousness, and work out an everlasting salvation, for them that
fear him, and this <i>from generation to generation;</i> for there
are gospel privileges transmitted by entail, and intended for
perpetuity. Those that <i>fear God,</i> as their Creator and Judge,
are encouraged to hope for <i>mercy in him,</i> through their
Mediator and Advocate; and in him <i>mercy</i> is settled upon all
that <i>fear God,</i> pardoning mercy, healing mercy, accepting
mercy, crowning mercy, <i>from generation to generation,</i> while
the world stands. In Christ he <i>keepeth mercy for
thousands.</i></p>
<p class="indent" id="Luke.ii-p94">[2.] It has been a common observation that
God in his providence puts <i>contempt</i> upon the <i>haughty</i>
and <i>honour</i> upon the <i>humble;</i> and this he has done
remarkably in the whole economy of the work of man's redemption. As
God had, with his <i>mercy</i> to her, shown himself <i>mighty</i>
also (<scripRef id="Luke.ii-p94.1" osisRef="Bible:Luke.1.48-Luke.1.49" parsed="|Luke|1|48|1|49" passage="Lu 1:48,49"><i>v.</i> 48, 49</scripRef>),
so he had, with his <i>mercy on them that fear him, shown
strength</i> likewise <i>with his arm.</i> <i>First,</i> In the
course of his providence, it is his usual method to cross <i>the
expectations of men,</i> and proceed quite otherwise than they
promise themselves. <i>Proud men</i> expect to carry all before
them, to have their way and their will; but he <i>scatters them in
the imagination of their hearts,</i> breaks their measures, blasts
their projects, nay, and brings them low, and brings them down, by
those very counsels with which they thought to advance and
establish themselves. The <i>mighty</i> think to secure themselves
by might <i>in their seats,</i> but he <i>puts them down,</i> and
overturns their seats; while, on the other hand, those of <i>low
degree,</i> who despaired of ever advancing themselves, and thought
of no other than of being <i>ever low,</i> are wonderfully
<i>exalted.</i> This observation concerning <i>honour</i> holds
likewise concerning <i>riches;</i> many who were so poor that they
had not bread for themselves and their families, by some surprising
turn of Providence in favour of them, come to be <i>filled with
good things;</i> while, on the other hand, those who were rich, and
thought no other than that to-morrow should be as this day, that
their mountain stood strong and should never be moved, are
strangely impoverished, and <i>sent away empty.</i> Now this is the
same observation that Hannah had made, and enlarged upon, in her
song, with application to the case of herself and her adversary
(<scripRef id="Luke.ii-p94.2" osisRef="Bible:1Sam.2.4-1Sam.2.7" parsed="|1Sam|2|4|2|7" passage="1Sa 2:4-7">1 Sam. ii. 4-7</scripRef>), which
very much illustrates this here. And compare also <scripRef id="Luke.ii-p94.3" osisRef="Bible:Ps.107.33-Ps.107.41 Bible:Ps.113.7-Ps.113.9 Bible:Eccl.9.11" parsed="|Ps|107|33|107|41;|Ps|113|7|113|9;|Eccl|9|11|0|0" passage="Ps 107:33-41,113:7-9,Ec 9:11">Ps. cvii. 33-41; cxiii. 7-9;
and Eccl. ix. 11</scripRef>. God takes a pleasure in
<i>disappointing</i> their expectations who promise themselves
<i>great things</i> in the world, and in <i>out-doing</i> the
expectations of those who promise themselves but <i>a little;</i>
as a <i>righteous</i> God, it is his glory to <i>abase</i> those
who <i>exalt</i> themselves, and strike terror on the secure; and,
as a <i>good</i> God, it is his glory to exalt those who humble
themselves, and to speak comfort to those who fear before him.
<i>Secondly,</i> This doth especially appear in the methods of
gospel grace.</p>
<p class="indent" id="Luke.ii-p95">1. In the <i>spiritual honours</i> it
dispenses. When the proud Pharisees were rejected, and Publicans
and sinners went <i>into the kingdom of heaven</i> before
them,—when the Jews, who <i>followed after the law of
righteousness,</i> did not attain it, and the Gentiles, who never
thought of it, attained to righteousness (<scripRef id="Luke.ii-p95.1" osisRef="Bible:Rom.9.30-Rom.9.31" parsed="|Rom|9|30|9|31" passage="Ro 9:30,31">Rom. ix. 30, 31</scripRef>),—when God chose not the
<i>wise men after the flesh,</i> not the <i>mighty,</i> or the
<i>noble,</i> to preach the gospel, and plant Christianity in the
world, but the <i>foolish</i> and <i>weak</i> things of the world,
and things that were despised (<scripRef id="Luke.ii-p95.2" osisRef="Bible:1Cor.1.26-1Cor.1.27" parsed="|1Cor|1|26|1|27" passage="1Co 1:26,27">1
Cor. i. 26, 27</scripRef>)—then he <i>scattered the proud,</i> and
<i>put down the mighty,</i> but <i>exalted them of low degree.</i>
When the tyranny of the chief priests and elders were brought down,
who had long <i>lorded it over God's heritage,</i> and hoped
<i>always</i> to do so, and Christ's disciples, a company of poor
despised fishermen, by the power they were clothed with, were made
to <i>sit on thrones,</i> judging the twelve tribes of
Israel,—when the power of the four monarchies was broken, and the
kingdom of the Messiah, that <i>stone cut out of the mountain
without hands,</i> is made to <i>fill the earth,</i>—then are the
<i>proud scattered,</i> and those of low degree <i>exalted.</i></p>
<p class="indent" id="Luke.ii-p96">2. In the <i>spiritual riches</i> it
dispenses, <scripRef id="Luke.ii-p96.1" osisRef="Bible:Luke.1.53" parsed="|Luke|1|53|0|0" passage="Lu 1:53"><i>v.</i> 53</scripRef>.
(1.) Those who see their need of Christ, and are importunately
desirous of righteousness and life in him, he <i>fills</i> with
<i>good things,</i> with the <i>best things;</i> he gives liberally
to them, and they are <i>abundantly satisfied</i> with the
blessings he gives. Those who are weary and heavy-laden shall find
rest with Christ, and those who thirst are called to <i>come to him
and drink;</i> for they only know how to value his gifts. <i>To the
hungry soul every bitter thing is sweet,</i> manna is angels' food;
and to the <i>thirsty</i> fair water is <i>honey out of the
rock.</i> (2.) Those who are rich, who are not <i>hungry,</i> who,
like Laodicea, think they have <i>need of nothing,</i> are full of
themselves and their own righteousness, and think they have a
sufficiency in themselves, those he <i>sends away</i> from his
door, they are not welcome to him, he sends them <i>empty</i> away,
they come <i>full of self,</i> and are sent away <i>empty of
Christ.</i> He sends them to the <i>gods whom they served,</i> to
their own righteousness and strength which they trusted to.</p>
<p class="indent" id="Luke.ii-p97">[3.] It was always expected that the
Messiah should be, in a special manner, the strength and glory of
his people Israel, and so he is in a peculiar manner (<scripRef id="Luke.ii-p97.1" osisRef="Bible:Luke.1.54" parsed="|Luke|1|54|0|0" passage="Lu 1:54"><i>v.</i> 54</scripRef>): <i>He hath helped his
servant Israel,</i> <b><i>antelabeto</i></b>. He hath taken them by
the hand, and <i>helped them up</i> that were fallen and could not
help themselves. Those that were sunk under the burdens of a broken
covenant of innocency are <i>helped up</i> by the blessings of a
renewed covenant of grace. The sending of the Messiah, on whom
<i>help</i> was <i>laid</i> for poor sinners, was the greatest
kindness that could be done, the greatest help that could be
provided for his people Israel, and that which magnifies it is,</p>
<p class="indent" id="Luke.ii-p98"><i>First,</i> That it is <i>in remembrance
of his mercy,</i> the mercifulness of his nature, the mercy he has
in store for <i>his servant Israel.</i> While this blessing was
deferred, his people, who waited for it, were often ready to ask,
<i>Has God forgotten to be gracious?</i> But now he made it appear
that he had not forgotten, but <i>remembered, his mercy.</i> He
remembered his former mercy, and repeated that to them in
<i>spiritual</i> blessings which he had done formerly to them in
<i>temporal</i> favours. <i>He remembered the days of old. Where is
he that brought them up out of the sea,</i> out of Egypt? <scripRef id="Luke.ii-p98.1" osisRef="Bible:Isa.63.11" parsed="|Isa|63|11|0|0" passage="Isa 63:11">Isa. lxiii. 11</scripRef>. He will do the like
again, which that was a type of.</p>
<p class="indent" id="Luke.ii-p99"><i>Secondly,</i> That it is <i>in
performance of his promise.</i> It is a mercy not only designed,
but declared (<scripRef id="Luke.ii-p99.1" osisRef="Bible:Luke.1.55" parsed="|Luke|1|55|0|0" passage="Lu 1:55"><i>v.</i> 55</scripRef>);
it was <i>what he spoke to our fathers,</i> that the Seed of the
woman should break the head of the serpent; that God should dwell
in the tents of Shem; and particularly to Abraham, that <i>in his
seed all the families of the earth shall be blessed,</i> with the
best of blessings, with the blessings that are <i>for ever,</i> and
to the seed that shall be for ever; that is, his <i>spiritual</i>
seed, for his carnal seed were <i>cut off</i> a little after this.
Note, What God has spoken he will perform; what he hath spoken to
the fathers will be performed to their seed; to their seed's seed,
in blessings that shall last for ever.</p>
<p class="indent" id="Luke.ii-p100"><i>Lastly,</i> Mary's return to Nazareth
(<scripRef id="Luke.ii-p100.1" osisRef="Bible:Luke.1.56" parsed="|Luke|1|56|0|0" passage="Lu 1:56"><i>v.</i> 56</scripRef>), after she
had continued with Elisabeth about <i>three months,</i> so long as
to be fully satisfied concerning herself that she was <i>with
child,</i> and to be confirmed therein by her cousin Elisabeth.
Some think, though her return is here mentioned before Elisabeth's
being delivered, because the evangelist would finish this passage
concerning Mary before he proceeded with the story of Elisabeth,
yet that Mary staid till her cousin was (as we say) <i>down and up
again;</i> that she might attend on her, and be with her in her
lying-in, and have her own faith confirmed by the full
accomplishment of the promise of God concerning Elisabeth. But most
bind themselves to the order of the story as it lies, and think she
returned again when Elisabeth was near her time; because she still
affected retirement, and therefore would not be there when the
birth of this child of promise would draw a great deal of company
to the house. Those in whose hearts Christ is formed take more
delight than they used to do in <i>sitting alone</i> and <i>keeping
silence.</i></p>
</div><scripCom id="Luke.ii-p100.2" osisRef="Bible:Luke.1.57-Luke.1.66" parsed="|Luke|1|57|1|66" passage="Lu 1:57-66" type="Commentary"/><div class="Commentary" id="Bible:Luke.1.57-Luke.1.66">
<h4 id="Luke.ii-p100.3">The Birth of John the
Baptist.</h4>
<p class="passage" id="Luke.ii-p101">57 Now Elisabeth's full time came that she
should be delivered; and she brought forth a son.   58 And her
neighbours and her cousins heard how the Lord had showed great
mercy upon her; and they rejoiced with her.   59 And it came
to pass, that on the eighth day they came to circumcise the child;
and they called him Zacharias, after the name of his father.  
60 And his mother answered and said, Not <i>so;</i> but he shall be
called <scripRef id="Luke.ii-p101.1" osisRef="Bible:John.61" parsed="|John|61|0|0|0" passage="John. 61">John.   61</scripRef> And they said unto her, There is none of thy
kindred that is called by this name.   62 And they made signs
to his father, how he would have him called.   63 And he asked
for a writing table, and wrote, saying, His name is John. And they
marvelled all.   64 And his mouth was opened immediately, and
his tongue <i>loosed,</i> and he spake, and praised God.   65
And fear came on all that dwelt round about them: and all these
sayings were noised abroad throughout all the hill country of
Judæa.   66 And all they that heard <i>them</i> laid
<i>them</i> up in their hearts, saying, What manner of child shall
this be! And the hand of the Lord was with him.</p>
<p class="indent" id="Luke.ii-p102">In these verses, we have,</p>
<p class="indent" id="Luke.ii-p103">I. The birth of John Baptist, <scripRef id="Luke.ii-p103.1" osisRef="Bible:Luke.1.57" parsed="|Luke|1|57|0|0" passage="Lu 1:57"><i>v.</i> 57</scripRef>. Though he was conceived
in the womb by miracle, he continued in the womb according to the
ordinary course of nature (so did our Saviour): <i>Elisabeth's full
time came, that she should be delivered,</i> and then <i>she
brought forth a son.</i> Promised mercies are to be expected when
the <i>full time</i> for them is come, and not before.</p>
<p class="indent" id="Luke.ii-p104">II. The great joy that was among all the
relations of the family, upon this extraordinary occasion
(<scripRef id="Luke.ii-p104.1" osisRef="Bible:Luke.1.58" parsed="|Luke|1|58|0|0" passage="Lu 1:58"><i>v.</i> 58</scripRef>): <i>Her
neighbours and her cousins heard of it;</i> for it would be in
every body's mouth, as next to miraculous. Dr. Lightfoot observes
that Hebron was inhabited by priests of the family of Aaron, and
that those were the cousins here spoken of; but the fields and
villages about, by the children of Judah, and that those were the
<i>neighbours.</i> Now these here discovered, 1. A <i>pious</i>
regard to God. They acknowledged that <i>the Lord had magnified his
mercy to her,</i> so the word is. It was a mercy to have her
reproach taken away, a mercy to have her family built up, and the
more being a family of <i>priests,</i> devoted to God, and employed
for him. Many things concurred to make the mercy <i>great</i>—that
she had been long barren, was now old, but especially that the
child should be <i>great in the sight of the Lord.</i> 2. A
<i>friendly</i> regard to Elisabeth. When she rejoiced, they
<i>rejoiced with her.</i> We ought to take <i>pleasure</i> in the
prosperity of our neighbours and friends, and to be thankful to God
for <i>their</i> comforts as for our own.</p>
<p class="indent" id="Luke.ii-p105">III. The dispute that was among them
concerning the naming him (<scripRef id="Luke.ii-p105.1" osisRef="Bible:Luke.1.59" parsed="|Luke|1|59|0|0" passage="Lu 1:59"><i>v.</i>
59</scripRef>): <i>On the eighth day,</i> as God has appointed,
they <i>came together,</i> to <i>circumcise the child;</i> it was
here, in Hebron, that <i>circumcision</i> was first instituted; and
Isaac, who, like John Baptist, was born <i>by promise,</i> was one
of the first that was submitted to it, at least the chief eyed in
the institution of it. They that rejoiced in the birth of the child
came together to the circumcising of him. Note, The greatest
comfort we can take in our children is in <i>giving them up to
God,</i> and recognizing their covenant-relation to him. The
baptism of our children should be more our joy than their
birth.</p>
<p class="indent" id="Luke.ii-p106">Now it was the custom, when they
circumcised their children, to <i>name them,</i> because, when
<i>Abram</i> was circumcised God gave him a new name, and called
him <i>Abraham;</i> and it is not unfit that they should be left
<i>nameless</i> till they are by name <i>given up to God.</i>
Now,</p>
<p class="indent" id="Luke.ii-p107">1. <i>Some</i> proposed that he should be
called by his father's name, <i>Zacharias.</i> We have not any
instance in scripture that the child should bear the father's name;
but perhaps it was of late come into use among the Jews, at it is
with us, and they intended hereby to do honour to the father, who
was not likely to have another child.</p>
<p class="indent" id="Luke.ii-p108">2. The <i>mother</i> opposed it, and would
have called him <i>John;</i> having learned, either by inspiration
of the Holy Ghost (as is most probable), or by information in
writing from her husband, that God appointed this to be his name
(<scripRef id="Luke.ii-p108.1" osisRef="Bible:Luke.1.60" parsed="|Luke|1|60|0|0" passage="Lu 1:60"><i>v.</i> 60</scripRef>); He shall be
called <i>Johanan—Gracious,</i> because he shall introduce the
gospel of Christ, wherein God's grace shines more brightly than
ever.</p>
<p class="indent" id="Luke.ii-p109">3. The <i>relations</i> objected against
that (<scripRef id="Luke.ii-p109.1" osisRef="Bible:Luke.1.61" parsed="|Luke|1|61|0|0" passage="Lu 1:61"><i>v.</i> 61</scripRef>):
"<i>There is none of thy kindred,</i> none of the relations of thy
family, <i>that is called by that name;</i> and therefore, if he
may not have his father's name, yet let him have the name of some
of his kindred, who will take it as a piece of respect to have such
a <i>child of wonders</i> as this named from them." Note, As those
that <i>have friends</i> must <i>show themselves friendly,</i> so
those that have relations must be <i>obliging</i> to them in all
the usual regards that are paid to <i>kindred.</i></p>
<p class="indent" id="Luke.ii-p110">4. They appealed to the <i>father,</i> and
would try if they could possibly get to know his mind; for it was
his office to <i>name the child,</i> <scripRef id="Luke.ii-p110.1" osisRef="Bible:Luke.1.62" parsed="|Luke|1|62|0|0" passage="Lu 1:62"><i>v.</i> 62</scripRef>. They <i>made signs</i> to him,
by which it appears that he was <i>deaf</i> as well as <i>dumb;</i>
nay, it should seem, <i>mindless</i> of any thing, else one would
think they should at first have desired him to write down his
child's name, if he had ever communicated any thing by writing
since he was <i>struck.</i> However, they would carry the matter as
far as they could, and therefore gave him to understand what the
dispute was which he only could determine; whereupon he made signs
to them to give him a <i>table-book,</i> such as they then used,
and with the pencil he wrote these words, <i>His name is John,</i>
<scripRef id="Luke.ii-p110.2" osisRef="Bible:Luke.1.63" parsed="|Luke|1|63|0|0" passage="Lu 1:63"><i>v.</i> 63</scripRef>. Note, "It
shall be so," or, "I would have it so," but "It is so." The matter
is determined already; the <i>angel</i> had given him that name.
Observe, When Zacharias could not <i>speak,</i> he <i>wrote.</i>
When ministers have their mouths stopped, that they cannot preach,
yet they may be doing good as long as they have not their hands
tied, that they cannot write. Many of the martyrs in prison wrote
letters to their friends, which were of great use; blessed Paul
himself did so. Zacharias's pitching upon the same name that
Elisabeth had chosen was a great surprise to the company: <i>They
marvelled all;</i> for they knew not that, though by reason of his
deafness and dumbness they could not <i>converse together,</i> yet
they were both guided by <i>one and the same Spirit:</i> or perhaps
they <i>marvelled</i> that he wrote so distinctly and
intelligently, which (the stroke he was under being somewhat like
that of a palsy) he had not done before.</p>
<p class="indent" id="Luke.ii-p111">5. He thereupon recovered the use of his
speech (<scripRef id="Luke.ii-p111.1" osisRef="Bible:Luke.1.64" parsed="|Luke|1|64|0|0" passage="Lu 1:64"><i>v.</i> 64</scripRef>):
<i>His mouth was opened immediately.</i> The time prefixed for his
being silenced was <i>till the day that these blessed things shall
be fulfilled</i> (<scripRef id="Luke.ii-p111.2" osisRef="Bible:Luke.1.20" parsed="|Luke|1|20|0|0" passage="Lu 1:20"><i>v.</i>
20</scripRef>); not <i>all the things</i> going before concerning
John's ministry, but those which relate to his birth and name
(<scripRef id="Luke.ii-p111.3" osisRef="Bible:Luke.1.13" parsed="|Luke|1|13|0|0" passage="Lu 1:13"><i>v.</i> 13</scripRef>). That time
was now expired, whereupon the restraint was taken off, and God
gave him the <i>opening of the mouth again,</i> as he did to
Ezekiel, <scripRef id="Luke.ii-p111.4" osisRef="Bible:Ezek.3.27" parsed="|Ezek|3|27|0|0" passage="Eze 3:27"><i>ch.</i> iii.
27</scripRef>. Dr. Lightfoot compares this case of Zacharias with
that of Moses, <scripRef id="Luke.ii-p111.5" osisRef="Bible:Exod.4.24-Exod.4.26" parsed="|Exod|4|24|4|26" passage="Ex 4:24-26">Exod. iv.
24-26</scripRef>. Moses, for distrust, is in danger of his life, as
Zacharias, for the same fault, is <i>struck dumb;</i> but, upon the
circumcision of his child, and recovery of his faith, there, as
here, the danger is removed. Infidelity closed his mouth, and now
believing opens it again; <i>he believes, therefore he speaks.</i>
David lay under guilt from the conception of his child till a few
days after its birth; then <i>the Lord takes away his sin:</i> upon
his repentance, he shall not die. So here he shall be no longer
dumb; <i>his mouth was opened, and he spoke, and praised God.</i>
Note, When God opens our lips, our mouths must <i>show forth his
praise.</i> As good be without our speech as not use it in
<i>praising God;</i> for then our tongue is most <i>our glory</i>
when it is employed for <i>God's glory.</i></p>
<p class="indent" id="Luke.ii-p112">6. These things were told all the country
over, to the great amazement of all that heard them, <scripRef id="Luke.ii-p112.1" osisRef="Bible:Luke.1.65-Luke.1.66" parsed="|Luke|1|65|1|66" passage="Lu 1:65,66"><i>v.</i> 65, 66</scripRef>. The sentiments of
the people are not to be slighted, but taken notice of. We are here
told, (1.) That <i>these sayings were discoursed of,</i> and were
the common talk all about the <i>hill-country of Judea.</i> It is a
pity but a narrative of them had been drawn up, and published in
the world, immediately. (2.) That most people who heard of these
things were put into consternation by them: <i>Fear came on all
them that dwell round about</i> there. If we have not a <i>good
hope,</i> as we ought to have, built upon the gospel, we may expect
that the tidings of it will fill us with <i>fear.</i> They believed
and trembled, whereas they should have believed and triumphed. (3.)
It raised the expectations of people concerning this child, and
obliged them to have their eye upon him, to see what he would come
to. They <i>laid up these</i> presages <i>in their hearts,</i>
treasured them up in mind and memory, as foreseeing they should
hereafter have occasion to <i>recollect</i> them. Note, What we
hear, that may be of use to us, we should <i>treasure</i> up, that
we may be able to bring forth, for the benefit of others, things
new and old, and, when things come to perfection, may be able to
look back upon the presages thereof, and to say, "It was what we
might expect." They said <i>within</i> themselves, and said
<i>among</i> themselves, "<i>What manner of child shall this
be?</i> What will be the fruit when these are the buds, or rather
when the <i>root</i> is out of such a <i>dry ground?</i>" Note,
When children are born into the world, it is very uncertain what
they will prove; yet sometimes there have been early indications of
something great, as in the birth of Moses, Samson, Samuel, and here
of John. And we have reason to think that there were some of those
living at the time when John began his public ministry who could,
and did, remember these things, and relate them to others, which
contributed as much as any thing to the great flocking there was
after him.</p>
<p class="indent" id="Luke.ii-p113"><i>Lastly,</i> It is said, <i>The hand of
the Lord was with him;</i> that is, he was taken under the special
protection of the Almighty, from his birth, as one designed for
something great and considerable, and there were many instances of
it. It appeared likewise that the Spirit was at work upon his soul
very early. As soon as he began to speak or go, you might perceive
something in him very extraordinary. Note, God has ways of
operating upon children in their infancy, which we cannot account
for. God never made a soul but he knew how to sanctify it.</p>
</div><scripCom id="Luke.ii-p113.1" osisRef="Bible:Luke.1.67-Luke.1.80" parsed="|Luke|1|67|1|80" passage="Lu 1:67-80" type="Commentary"/><div class="Commentary" id="Bible:Luke.1.67-Luke.1.80">
<h4 id="Luke.ii-p113.2">The Song of Zacharias.</h4>
<p class="passage" id="Luke.ii-p114">67 And his father Zacharias was filled with the
Holy Ghost, and prophesied, saying,   68 Blessed <i>be</i> the
Lord God of Israel; for he hath visited and redeemed his people,
  69 And hath raised up a horn of salvation for us in the
house of his servant David;   70 As he spake by the mouth of
his holy prophets, which have been since the world began:   71
That we should be saved from our enemies, and from the hand of all
that hate us;   72 To perform the mercy <i>promised</i> to our
fathers, and to remember his holy covenant;   73 The oath
which he sware to our father Abraham,   74 That he would grant
unto us, that we being delivered out of the hand of our enemies
might serve him without fear,   75 In holiness and
righteousness before him, all the days of our life.   76 And
thou, child, shalt be called the prophet of the Highest: for thou
shalt go before the face of the Lord to prepare his ways;   77
To give knowledge of salvation unto his people by the remission of
their sins,   78 Through the tender mercy of our God; whereby
the dayspring from on high hath visited us,   79 To give light
to them that sit in darkness and <i>in</i> the shadow of death, to
guide our feet into the way of peace.   80 And the child grew,
and waxed strong in spirit, and was in the deserts till the day of
his showing unto Israel.</p>
<p class="indent" id="Luke.ii-p115">We have here the song wherewith Zacharias
<i>praised God</i> when his <i>mouth</i> was <i>opened;</i> in it
he is said to <i>prophesy</i> (<scripRef id="Luke.ii-p115.1" osisRef="Bible:Luke.1.67" parsed="|Luke|1|67|0|0" passage="Lu 1:67"><i>v.</i> 67</scripRef>), and so he did in the strictest
sense of <i>prophesying;</i> for he foretold things to come
concerning the kingdom of the Messiah, to which all the prophets
bear witness. Observe,</p>
<p class="indent" id="Luke.ii-p116">I. How he was qualified for this: <i>He was
filled with the Holy Ghost,</i> was endued with more than ordinary
measures and degrees of it, for this purpose; he was divinely
inspired. God not only <i>forgave</i> him his unbelief and distrust
(which was signified by discharging him from the punishment of it),
but, as a <i>specimen</i> of the <i>abounding</i> of grace towards
believers, he <i>filled him</i> with the <i>Holy Ghost,</i> and put
this honour upon him, to employ him for his honour.</p>
<p class="indent" id="Luke.ii-p117">II. What the matter of his song was. Here
is nothing said of the private concerns of his own family, the
rolling away of the reproach from it and putting of a reputation
upon it, by the birth of this child, though, no doubt, he found a
time to give thanks to God for this, with his family; but in this
song he is wholly taken up with the kingdom of the Messiah, and the
public blessings to be introduced by it. He could have little
pleasure in this <i>fruitfulness</i> of his <i>vine,</i> and the
<i>hopefulness</i> of his <i>olive-plant,</i> if herein he had not
foreseen the <i>good of Jerusalem, peace upon Israel,</i> and
<i>blessings</i> on both <i>out of Zion,</i> <scripRef id="Luke.ii-p117.1" osisRef="Bible:Ps.128.3 Bible:Ps.128.5 Bible:Ps.128.6" parsed="|Ps|128|3|0|0;|Ps|128|5|0|0;|Ps|128|6|0|0" passage="Ps 128:3,5,6">Ps. cxxviii. 3, 5, 6</scripRef>. The Old-Testament
prophesies are often expressed in <i>praises</i> and <i>new
songs,</i> so is the beginning of New-Testament prophecy:
<i>Blessed be the Lord God of Israel. The God of the whole earth
shall he be called;</i> yet Zacharias, speaking of the work of
redemption, called him the <i>Lord God of Israel,</i> because to
Israel the prophecies, promises, and types, of the redemption had
hitherto been given, and to them the first proffers and proposals
of it were now to be made. Israel, as a chosen people, was a type
of the <i>elect of God</i> out of all nations, whom God had a
particular eye to, in sending the Saviour; and therefore he is
therein called the <i>Lord God of Israel.</i></p>
<p class="indent" id="Luke.ii-p118">Now Zacharias here blesses God,</p>
<p class="indent" id="Luke.ii-p119">1. For the work of <i>salvation</i> that
was to be wrought out by the Messiah himself, <scripRef id="Luke.ii-p119.1" osisRef="Bible:Luke.1.68-Luke.1.75" parsed="|Luke|1|68|1|75" passage="Lu 1:68-75"><i>v.</i> 68-75</scripRef>. This it is that <i>fills
him,</i> when he is <i>filled with the Holy Ghost,</i> and it is
that which all who have the <i>Spirit of Christ</i> are <i>full
of.</i></p>
<p class="indent" id="Luke.ii-p120">(1.) In sending the Messiah, God has
<i>made a gracious visit</i> to his people, whom for many ages he
had seemed to neglect, and to be estranged from; he hath <i>visited
them</i> as a friend, to take cognizance of their case. God is said
to have <i>visited</i> his people in bondage when he
<i>delivered</i> them (<scripRef id="Luke.ii-p120.1" osisRef="Bible:Exod.3.16 Bible:Exod.4.31" parsed="|Exod|3|16|0|0;|Exod|4|31|0|0" passage="Ex 3:16,4:31">Exod. iii.
16; iv. 31</scripRef>), to have <i>visited</i> his people in famine
when he <i>gave them bread,</i> <scripRef id="Luke.ii-p120.2" osisRef="Bible:Ruth.1.6" parsed="|Ruth|1|6|0|0" passage="Ru 1:6">Ruth i.
6</scripRef>. He had often sent to them by his prophets, and had
still kept up a correspondence with them; but now he himself made
them a <i>visit.</i></p>
<p class="indent" id="Luke.ii-p121">(2.) He has <i>wrought out redemption</i>
for them: <i>He has redeemed his people.</i> This was the errand on
which Christ <i>came into the world,</i> to redeem those that were
sold <i>for</i> sin, and sold <i>under</i> sin; even God's own
people, his Israel, his son, his <i>first-born,</i> his
<i>free-born,</i> need to be <i>redeemed,</i> and are undone if
they be not. Christ redeems them by <i>price</i> out of the hands
of God's justice, and redeems them by <i>power</i> out of the hands
of Satan's tyranny, as Israel out of Egypt.</p>
<p class="indent" id="Luke.ii-p122">(3.) He has fulfilled the <i>covenant of
royalty</i> made with the most famous <i>Old-Testament prince,</i>
that is, David. Glorious things had been said of his family, that
on him, as a <i>mighty one, help</i> should be <i>laid,</i> that
<i>his horn should be exalted,</i> and his <i>seed</i> perpetuated,
<scripRef id="Luke.ii-p122.1" osisRef="Bible:Ps.89.19-Ps.89.20 Bible:Ps.89.24 Bible:Ps.89.29" parsed="|Ps|89|19|89|20;|Ps|89|24|0|0;|Ps|89|29|0|0" passage="Ps 89:19,20,24,29">Ps. lxxxix. 19, 20, 24,
29</scripRef>. But that family had been long in a manner <i>cast
off</i> and <i>abhorred,</i> <scripRef id="Luke.ii-p122.2" osisRef="Bible:Ps.89.38" parsed="|Ps|89|38|0|0" passage="Ps 89:38">Ps.
lxxxix. 38</scripRef>. Now here it is glorified in, that, according
to the promise, the <i>horn</i> of David should again be <i>made to
bud;</i> for, <scripRef id="Luke.ii-p122.3" osisRef="Bible:Ps.132.17" parsed="|Ps|132|17|0|0" passage="Ps 132:17">Ps. cxxxii.
17</scripRef>, he <i>hath raised up a horn of salvation for us in
the house of his servant David</i> (<scripRef id="Luke.ii-p122.4" osisRef="Bible:Luke.1.69" parsed="|Luke|1|69|0|0" passage="Lu 1:69"><i>v.</i> 69</scripRef>), there, where it was promised
and expected to arise. David is called God's <i>servant,</i> not
only as a good man, but as a king that <i>ruled for God;</i> and he
was an instrument of the <i>salvation</i> of Israel, by being
employed in the <i>government</i> of Israel; so Christ is the
<i>author of eternal redemption to those</i> only <i>that obey
him.</i> There is in Christ, and in him only, <i>salvation for
us,</i> and it is a <i>horn of salvation;</i> for, [1.] It is an
<i>honourable</i> salvation. It is <i>raised up</i> above all other
salvations, none of which are to be compared with it: in it the
glory both of the Redeemer and of the redeemed are advanced, and
their <i>horn exalted with honour.</i> [2.] It is a <i>plentiful
salvation.</i> It is a <i>cornucopia—a horn of plenty,</i> a
<i>salvation</i> in which we are blessed with <i>spiritual</i>
blessings, in <i>heavenly things,</i> abundantly. [3.] It is a
<i>powerful salvation:</i> the strength of the beast is in his
<i>horn.</i> He has raised up such a salvation as shall <i>pull
down</i> our spiritual enemies, and <i>protect</i> us from them. In
the <i>chariots</i> of this <i>salvation</i> the Redeemer shall go
forth, and go on, <i>conquering and to conquer.</i></p>
<p class="indent" id="Luke.ii-p123">(4.) He has fulfilled all the precious
promises made to the church by the most famous <i>Old-Testament
prophets</i> (<scripRef id="Luke.ii-p123.1" osisRef="Bible:Luke.1.70" parsed="|Luke|1|70|0|0" passage="Lu 1:70"><i>v.</i> 70</scripRef>):
<i>As he spoke by the mouth of his holy prophets.</i> His doctrine
of salvation by the Messiah is confirmed by an appeal to the
prophets, and the greatness and importance of that salvation
thereby evidenced and magnified; it is the same that they spoke of,
which therefore ought to be expected and welcomed; it is what they
<i>enquired and searched diligently after</i> (<scripRef id="Luke.ii-p123.2" osisRef="Bible:1Pet.1.10-1Pet.1.11" parsed="|1Pet|1|10|1|11" passage="1Pe 1:10,11">1 Pet. i. 10, 11</scripRef>), which therefore ought
not to be slighted or thought meanly of. God is now <i>doing</i>
that which he has long ago <i>spoken of;</i> and therefore <i>be
silent, O all flesh, before him,</i> and attend to him. See, [1.]
How <i>sacred</i> the prophecies of this salvation were. The
prophets who delivered them were <i>holy prophets,</i> who durst
not deceive and who aimed at promoting holiness among men; and it
was the <i>holy God</i> himself that <i>spoke by</i> them. [2.] How
<i>ancient</i> they were: ever <i>since the world began.</i> God
having promised, when the world began, that the <i>Seed of the
woman should break the serpent's head,</i> that promise was echoed
to when Adam called his wife's name <i>Eve-Life,</i> for the sake
of that Seed of hers; when Eve called her first son <i>Cain,</i>
saying, <i>I have gotten a man from the Lord,</i> and another son,
Seth, <i>settled;</i> when Noah was called <i>rest,</i> and
foretold that God should dwell in the tents of Shem. And it was not
long after the new world began in Noah that the promise was made to
Abraham that in his Seed the <i>nations of the earth</i> should be
<i>blessed.</i> [3.] What a wonderful <i>harmony</i> and
<i>concert</i> we perceive among them. God spoke the same thing by
them all, and therefore it is said to be <b><i>dia
stomatos</i></b>, not by the <i>mouths,</i> but by the
<i>mouth,</i> of the prophets, for they all speak of Christ as it
were with <i>one mouth.</i></p>
<p class="indent" id="Luke.ii-p124">Now what is this <i>salvation</i> which was
prophesied of?</p>
<p class="indent" id="Luke.ii-p125"><i>First,</i> It is a <i>rescue</i> from
the malice of <i>our enemies;</i> it is <b><i>soterian ex echthron
hemon</i></b>—<i>a salvation out of our enemies,</i> from among
them, and <i>out of the power of them that hate us</i> (<scripRef id="Luke.ii-p125.1" osisRef="Bible:Luke.1.71" parsed="|Luke|1|71|0|0" passage="Lu 1:71"><i>v.</i> 71</scripRef>); it is a salvation from
sin, and the dominion of Satan over us, both by corruptions within
and temptations without. The carnal Jews expected to be delivered
from under the Roman yoke, but intimation was betimes given that it
should be a redemption of another nature. He shall <i>save his
people from their sins,</i> that they may not have dominion over
them, <scripRef id="Luke.ii-p125.2" osisRef="Bible:Matt.1.21" parsed="|Matt|1|21|0|0" passage="Mt 1:21">Matt. i. 21</scripRef>.</p>
<p class="indent" id="Luke.ii-p126"><i>Secondly,</i> It is a <i>restoration</i>
to the <i>favour of God;</i> it is to <i>perform the mercy promised
to our forefathers,</i> <scripRef id="Luke.ii-p126.1" osisRef="Bible:Luke.1.72" parsed="|Luke|1|72|0|0" passage="Lu 1:72"><i>v.</i>
72</scripRef>. The Redeemer shall not only break the head of the
serpent that was the author of our ruin, but he shall
<i>re-instate</i> us in the <i>mercy of God</i> and
<i>re-establish</i> us in <i>his covenant;</i> he shall bring us as
it were into a paradise again, which was signified by the
<i>promises</i> made to the patriarchs, and the <i>holy
covenant</i> made with them, <i>the oath which he sware to our
father Abraham,</i> <scripRef id="Luke.ii-p126.2" osisRef="Bible:Luke.1.73" parsed="|Luke|1|73|0|0" passage="Lu 1:73"><i>v.</i>
73</scripRef>. Observe, 1. That which was promised to the fathers,
and is performed to us, is <i>mercy,</i> pure mercy; nothing in it
is owing to our <i>merit</i> (we deserve wrath and the curse), but
all to the <i>mercy</i> of God, which <i>designed</i> us grace and
life: <i>ex mero motu—of his own good pleasure,</i> he loved us
because he would love us. 2. God herein had an eye to <i>his
covenant,</i> his <i>holy</i> covenant, that covenant with Abraham:
<i>I will be a God to thee and thy seed.</i> This his seed had
<i>really forfeited</i> by their transgressions; this he <i>seemed
to have forgotten</i> in the calamities brought upon them; but he
will now <i>remember</i> it, will make it appear that he remembers
it, for upon that are grounded all his returns of mercy: <scripRef id="Luke.ii-p126.3" osisRef="Bible:Lev.26.42" parsed="|Lev|26|42|0|0" passage="Le 26:42">Lev. xxvi. 42</scripRef>, <i>Then will I
remember my covenant.</i></p>
<p class="indent" id="Luke.ii-p127"><i>Thirdly,</i> It is a qualification for,
and an encouragement to, the service of God. Thus was <i>the oath
he sware to our Father Abraham,</i> That he would <i>give us</i>
power and grace to <i>serve him,</i> in an acceptable manner to him
and a comfortable manner to ourselves, <scripRef id="Luke.ii-p127.1" osisRef="Bible:Luke.1.74-Luke.1.75" parsed="|Luke|1|74|1|75" passage="Lu 1:74,75"><i>v.</i> 74, 75</scripRef>. Here seems to be an
allusion to the deliverance of Israel out of Egypt, which, God
tells Moses, was in pursuance of the covenant he made with Abraham
(<scripRef id="Luke.ii-p127.2" osisRef="Bible:Exod.3.6-Exod.3.8" parsed="|Exod|3|6|3|8" passage="Ex 3:6-8">Exod. iii. 6-8</scripRef>), and that
this was the design of his bringing them out of Egypt, <i>that they
might serve God upon this mountain,</i> <scripRef id="Luke.ii-p127.3" osisRef="Bible:Exod.3.12" parsed="|Exod|3|12|0|0" passage="Ex 3:12">Exod. iii. 12</scripRef>. Note, The great design of
gospel grace is not to discharge us from, but to engage us to, and
encourage us in, the service of God. Under this notion Christianity
was always to be looked upon, as intended to make us truly
religious, to admit us into the service of God, to bind us to it,
and to quicken us in it. We are <i>therefore</i> delivered from the
iron yoke of sin, that our necks may be put under the sweet and
easy yoke of the Lord Jesus. <i>The very bonds which he has loosed
do bind us faster unto him,</i> <scripRef id="Luke.ii-p127.4" osisRef="Bible:Ps.116.16" parsed="|Ps|116|16|0|0" passage="Ps 116:16">Ps.
cxvi. 16</scripRef>. We are hereby enabled, 1. To serve God
<i>without fear</i>—<b><i>aphobos</i></b>. We are <i>therefore</i>
put into a state of <i>holy safety</i> that we might serve God with
a <i>holy security</i> and <i>serenity of mind,</i> as those that
are <i>quiet from the fears of evil.</i> God must be served with a
<i>filial fear,</i> a reverent obedient fear, an awakening
quickening fear, but not with a <i>slavish fear,</i> like that of
the slothful servant, who represented him to himself as a <i>hard
master,</i> and unreasonable; not with that fear that has
<i>torment</i> and <i>amazement</i> in it; not with the fear of a
legal spirit; a <i>spirit of bondage,</i> but with the boldness of
an evangelical spirit, <i>a spirit of adoption.</i> 2. To serve him
in <i>holiness and righteousness,</i> which includes the whole duty
of man towards God and our neighbour. It is both the intention and
the direct tendency of the gospel to renew upon us that image of
God in which man was at first made, which consisted <i>in
righteousness and true holiness,</i> <scripRef id="Luke.ii-p127.5" osisRef="Bible:Ps.50.14" parsed="|Ps|50|14|0|0" passage="Ps 50:14">Ps. l. 14</scripRef>. 3. To serve him, <i>before
him,</i> in the duties of his <i>immediate</i> worship, wherein we
present ourselves <i>before the Lord,</i> to serve him as those
that have an eye always upon him, and see his eye always upon us,
upon our inward man, that is serving him <i>before him.</i> 4. To
serve him <i>all the days of our life.</i> The design of the gospel
is to engage us in constancy and perseverance in the service of
God, by showing us how much depends upon our not drawing back, and
by showing us how Christ <i>loved us to the end,</i> and thereby
engaged us to <i>love him to the end.</i></p>
<p class="indent" id="Luke.ii-p128">2. He <i>blessed God</i> for the work of
<i>preparation</i> for this salvation, which was to be done by John
Baptist (<scripRef id="Luke.ii-p128.1" osisRef="Bible:Luke.1.76" parsed="|Luke|1|76|0|0" passage="Lu 1:76"><i>v.</i> 76</scripRef>):
<i>Thou child,</i> though now but a child of eight days' old, shalt
be called <i>the prophet of the Highest.</i> Jesus Christ is <i>the
Highest,</i> for he is <i>God over all, blessed for evermore</i>
(<scripRef id="Luke.ii-p128.2" osisRef="Bible:Rom.9.5" parsed="|Rom|9|5|0|0" passage="Ro 9:5">Rom. ix. 5</scripRef>), equal with the
Father. John Baptist was <i>his prophet,</i> as Aaron was Moses's
prophet (<scripRef id="Luke.ii-p128.3" osisRef="Bible:Exod.7.1" parsed="|Exod|7|1|0|0" passage="Ex 7:1">Exod. vii. 1</scripRef>); what
he said was as his mouth, what he did was as his harbinger.
Prophecy had now long ceased, but in John it <i>revived,</i> as it
had done in Samuel, who was born of an aged mother, as John was,
after a long cessation. John's business was,</p>
<p class="indent" id="Luke.ii-p129">(1.) To prepare people for the salvation,
by preaching repentance and reformation as great gospel duties:
<i>Thou shalt go before the face of the Lord,</i> and but a little
before him, to <i>prepare his ways,</i> to call people to make room
for him, and get ready for his entertainment. Let every thing that
may obstruct his progress, or embarrass it, or hinder people from
coming to him, be taken away: see <scripRef id="Luke.ii-p129.1" osisRef="Bible:Isa.40.3-Isa.40.4" parsed="|Isa|40|3|40|4" passage="Isa 40:3,4">Isa. xl. 3, 4</scripRef>. Let <i>valleys be
filled,</i> and <i>hills</i> be brought <i>low.</i></p>
<p class="indent" id="Luke.ii-p130">(2.) To give people a general idea of the
salvation, that they might know, not only what to do, but what to
expect; for the doctrine he preached was that the <i>kingdom of
heaven</i> is at hand. There are two things in which you must know
that this salvation consists:—</p>
<p class="indent" id="Luke.ii-p131">[1.] The <i>forgiveness</i> of what we have
<i>done amiss.</i> It is salvation <i>by the remission of sins,</i>
those sins which stand in the way of the salvation, and by which we
are all become liable to ruin and condemnation, <scripRef id="Luke.ii-p131.1" osisRef="Bible:Luke.1.77" parsed="|Luke|1|77|0|0" passage="Lu 1:77"><i>v.</i> 77</scripRef>. John Baptist gave people to
understand that, though their case was sad, by reason of sin, it
was not desperate, for pardon might be obtained <i>through the
tender mercy of our God</i> (the <i>bowels of mercy,</i> so the
word is): there was nothing in us but a <i>piteous case</i> to
recommend us to the divine compassion.</p>
<p class="indent" id="Luke.ii-p132">[2.] <i>Direction</i> to <i>do better</i>
for the time to come. The gospel salvation not only encourages us
to hope that the works of darkness shall be forgiven us, but sets
up a clear and true light, by which we may order our steps aright.
In it <i>the day-spring hath visited us from on high</i> (<scripRef id="Luke.ii-p132.1" osisRef="Bible:Luke.1.78" parsed="|Luke|1|78|0|0" passage="Lu 1:78"><i>v.</i> 78</scripRef>); and this also is owing
to the <i>tender mercy of our God.</i> Christ is
<b><i>anatole</i></b>—<i>the morning Light,</i> the <i>rising
Sun,</i> <scripRef id="Luke.ii-p132.2" osisRef="Bible:Mal.4.2" parsed="|Mal|4|2|0|0" passage="Mal 4:2">Mal. iv. 2</scripRef>. The
gospel brings <i>light</i> with it (<scripRef id="Luke.ii-p132.3" osisRef="Bible:John.3.19" parsed="|John|3|19|0|0" passage="Joh 3:19">John iii. 19</scripRef>), leaves us not to wander in the
darkness of Pagan ignorance, or in the moonlight of the
Old-Testament types or figures, but in it the day dawns; in John
Baptist it began to break, but increased apace, and <i>shone more
and more to the perfect day.</i> We have as much reason to welcome
the gospel day who enjoy it as those have to welcome the morning
who had long waited for it. <i>First,</i> The gospel is
<i>discovering;</i> it shows us that which before we were utterly
in the dark about (<scripRef id="Luke.ii-p132.4" osisRef="Bible:Luke.1.79" parsed="|Luke|1|79|0|0" passage="Lu 1:79"><i>v.</i>
79</scripRef>); it is to <i>give light to them that sit in
darkness,</i> the <i>light of the knowledge of the glory of God in
the face of Jesus Christ;</i> the day-spring <i>visited</i> this
dark world to <i>lighten the Gentiles,</i> <scripRef id="Luke.ii-p132.5" osisRef="Bible:Acts.26.18" parsed="|Acts|26|18|0|0" passage="Ac 26:18">Acts xxvi. 18</scripRef>. <i>Secondly,</i> It is
<i>reviving;</i> it brings light to them that sit <i>in the shadow
of death,</i> as condemned prisoners in the dungeon, to bring them
the tidings of a <i>pardon,</i> at least of a <i>reprieve</i> and
opportunity of procuring a pardon; it proclaims the <i>opening of
the prison</i> (<scripRef id="Luke.ii-p132.6" osisRef="Bible:Isa.61.1" parsed="|Isa|61|1|0|0" passage="Isa 61:1">Isa. lxi.
1</scripRef>), brings the <i>light of life.</i> How pleasant is
that light! <i>Thirdly,</i> It is <i>directing;</i> it is to
<i>guide our feet in the way of peace,</i> into that way which will
bring us to peace at last. It is not only a light <i>to our
eyes,</i> but a light <i>to our feet</i> (<scripRef id="Luke.ii-p132.7" osisRef="Bible:Ps.119.105" parsed="|Ps|119|105|0|0" passage="Ps 119:105">Ps. cxix. 105</scripRef>); it guides us into the way
of making our peace with God, of keeping up a comfortable
communion; that <i>way of peace</i> which as sinners we have
wandered from and <i>have not known</i> (<scripRef id="Luke.ii-p132.8" osisRef="Bible:Rom.3.17" parsed="|Rom|3|17|0|0" passage="Ro 3:17">Rom. iii. 17</scripRef>), nor could ever have known of
ourselves.</p>
<p class="indent" id="Luke.ii-p133">In the <scripRef id="Luke.ii-p133.1" osisRef="Bible:Luke.1.80" parsed="|Luke|1|80|0|0" passage="Lu 1:80">last
verse</scripRef>, we have short account of the younger years of
John Baptist. Though he was the son of a priest, he did not, like
Samuel, go up, when he was a child, to minister before the Lord;
for he was to prepare the way for a better priesthood. But we are
here told,</p>
<p class="indent" id="Luke.ii-p134">1. Of his <i>eminence</i> as to the
<i>inward man:</i> The <i>child grew</i> in the capacities of his
mind, much more than other children; so that he <i>waxed strong in
the spirit;</i> had a strong judgment and strong resolution. Reason
and conscience (both which are the candle of the Lord) were so
strong in him that he had the inferior faculties of appetite and
passion in complete subjection betimes. By this it appeared that he
was betimes <i>filled with the Holy Ghost;</i> for those that are
strong in the Lord are <i>strong in spirit.</i></p>
<p class="indent" id="Luke.ii-p135">2. Of his <i>obscurity</i> as to the
<i>outward man:</i> He <i>was in the deserts;</i> not that he lived
a hermit; cut off from the society of men. No, we have reason to
think that he went up to Jerusalem at the <i>feasts,</i> and
frequented the synagogues on the sabbath day, but his constant
residence was in some of those scattered houses that were in the
wilderness of Zuph or Maon, which we read of in the story of David.
There he spent most of his time, in contemplation and devotion, and
had not his education in the schools, or at the feet of the rabbin.
Note, Many a one is qualified for great usefulness, who yet is
buried alive; and many are so long buried who are designed, and are
thereby in the fitting, for so much greater usefulness at last; as
John Baptist, who was <i>in the desert</i> only <i>till the day of
his showing to Israel,</i> when he was in the thirtieth year of his
age. Note, There is a time fixed for the <i>showing</i> of those
favours to Israel which are reserved; <i>the vision</i> of them
<i>is for an appointed time, and at the end it shall speak, and
shall not lie.</i></p>
</div></div2>