mh_parser/scraps/Luke_1_67-Luke_1_80.html

<p>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> (<a class="bibleref" title="Luke.1.67" href="/passage/?search=Luke.1.67">Luke 1:67</a>), 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="tab-1">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="tab-1">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>, <a class="bibleref" title="Ps.128.3,Ps.128.5,Ps.128.6" href="/passage/?search=Ps.128.3,Ps.128.5,Ps.128.6"><span class="bibleref" title="Ps.128.3">Ps. 128:3</span>, <span class="bibleref" title="Ps.128.5">5</span>, <span class="bibleref" title="Ps.128.6">6</span></a>. 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="tab-1">Now Zacharias here blesses God,</p>
<p class="tab-1">1. For the work of <i>salvation</i> that was to be wrought out by the Messiah himself, <a class="bibleref" title="Luke.1.68-Luke.1.75" href="/passage/?search=Luke.1.68-Luke.1.75">Luke 1:68-75</a>. 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="tab-1">(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 (<a class="bibleref" title="Exod.3.16,Exod.4.31" href="/passage/?search=Exod.3.16,Exod.4.31"><span class="bibleref" title="Exod.3.16">Exod. 3:16</span>; <span class="bibleref" title="Exod.4.31">4:31</span></a>), to have <i>visited</i> his people in famine when he <i>gave them bread</i>, <a class="bibleref" title="Ruth.1.6" href="/passage/?search=Ruth.1.6">Ruth 1:6</a>. 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="tab-1">(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="tab-1">(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, <a class="bibleref" title="Ps.89.19,Ps.89.20,Ps.89.24,Ps.89.29" href="/passage/?search=Ps.89.19,Ps.89.20,Ps.89.24,Ps.89.29"><span class="bibleref" title="Ps.89.19">Ps. 89:19</span>, <span class="bibleref" title="Ps.89.20">20</span>, <span class="bibleref" title="Ps.89.24">24</span>, <span class="bibleref" title="Ps.89.29">29</span></a>. But that family had been long in a manner <i>cast off</i> and <i>abhorred</i>, <a class="bibleref" title="Ps.89.38" href="/passage/?search=Ps.89.38">Ps. 89:38</a>. 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, <a class="bibleref" title="Ps.132.17" href="/passage/?search=Ps.132.17">Ps. 132:17</a>; he <i>hath raised up a horn of salvation for us in the house of his servant David</i> (<a class="bibleref" title="Luke.1.69" href="/passage/?search=Luke.1.69">Luke 1:69</a>), 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="tab-1">(4.) He has fulfilled all the precious promises made to the church by the most famous <i>Old-Testament prophets</i> (<a class="bibleref" title="Luke.1.70" href="/passage/?search=Luke.1.70">Luke 1:70</a>): <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> (<a class="bibleref" title="1Pet.1.10,1Pet.1.11" href="/passage/?search=1Pet.1.10,1Pet.1.11"><span class="bibleref" title="1Pet.1.10">1 Pet. 1:10</span>, <span class="bibleref" title="1Pet.1.11">11</span></a>), 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="tab-1">Now what is this <i>salvation</i> which was prophesied of?</p>
<p class="tab-1"><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> (<a class="bibleref" title="Luke.1.71" href="/passage/?search=Luke.1.71">Luke 1:71</a>); 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, <a class="bibleref" title="Matt.1.21" href="/passage/?search=Matt.1.21">Matt. 1:21</a>.</p>
<p class="tab-1"><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>, <a class="bibleref" title="Luke.1.72" href="/passage/?search=Luke.1.72">Luke 1:72</a>. 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>, <a class="bibleref" title="Luke.1.73" href="/passage/?search=Luke.1.73">Luke 1:73</a>. 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: <a class="bibleref" title="Lev.26.42" href="/passage/?search=Lev.26.42">Lev. 26:42</a>; <i>Then will I remember my covenant</i>.</p>
<p class="tab-1"><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, <a class="bibleref" title="Luke.1.74,Luke.1.75" href="/passage/?search=Luke.1.74,Luke.1.75"><span class="bibleref" title="Luke.1.74">Luke 1:74</span>, <span class="bibleref" title="Luke.1.75">75</span></a>. 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 (<a class="bibleref" title="Exod.3.6-Exod.3.8" href="/passage/?search=Exod.3.6-Exod.3.8">Exod. 3:6-8</a>), and that this was the design of his bringing them out of Egypt, <i>that they might serve God upon this mountain</i>, <a class="bibleref" title="Exod.3.12" href="/passage/?search=Exod.3.12">Exod. 3:12</a>. 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>, <a class="bibleref" title="Ps.116.16" href="/passage/?search=Ps.116.16">Ps. 116:16</a>. 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>, <a class="bibleref" title="Ps.50.14" href="/passage/?search=Ps.50.14">Ps. 50:14</a>. 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="tab-1">2. He <i>blessed God</i> for the work of <i>preparation</i> for this salvation, which was to be done by John Baptist (<a class="bibleref" title="Luke.1.76" href="/passage/?search=Luke.1.76">Luke 1:76</a>): <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> (<a class="bibleref" title="Rom.9.5" href="/passage/?search=Rom.9.5">Rom. 9:5</a>), equal with the Father. John Baptist was <i>his prophet</i>, as Aaron was Moses’s prophet (<a class="bibleref" title="Exod.7.1" href="/passage/?search=Exod.7.1">Exod. 7:1</a>); 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="tab-1">(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 <a class="bibleref" title="Isa.40.3,Isa.40.4" href="/passage/?search=Isa.40.3,Isa.40.4"><span class="bibleref" title="Isa.40.3">Isa. 40:3</span>, <span class="bibleref" title="Isa.40.4">4</span></a>. Let <i>valleys be filled</i>, and <i>hills</i> be brought <i>low</i>.</p>
<p class="tab-1">(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="tab-1">[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, <a class="bibleref" title="Luke.1.77" href="/passage/?search=Luke.1.77">Luke 1:77</a>. 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="tab-1">[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> (<a class="bibleref" title="Luke.1.78" href="/passage/?search=Luke.1.78">Luke 1:78</a>); 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>, <a class="bibleref" title="Mal.4.2" href="/passage/?search=Mal.4.2">Mal. 4:2</a>. The gospel brings <i>light</i> with it (<a class="bibleref" title="John.3.19" href="/passage/?search=John.3.19">John 3:19</a>), 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 (<a class="bibleref" title="Luke.1.79" href="/passage/?search=Luke.1.79">Luke 1:79</a>); 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>, <a class="bibleref" title="Acts.26.18" href="/passage/?search=Acts.26.18">Acts 26:18</a>. <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> (<a class="bibleref" title="Isa.61.1" href="/passage/?search=Isa.61.1">Isa. 61:1</a>), 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> (<a class="bibleref" title="Ps.119.105" href="/passage/?search=Ps.119.105">Ps. 119:105</a>); 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> (<a class="bibleref" title="Rom.3.17" href="/passage/?search=Rom.3.17">Rom. 3:17</a>), nor could ever have known of ourselves.</p>
<p class="tab-1">In the <a class="bibleref" title="Luke.1.80" href="/passage/?search=Luke.1.80">Luke 1:80</a>; 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="tab-1">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="tab-1">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>