Verse-by-Verse Bible Commentary
Luke 1:23

Clarke's Commentary

Verse Luke 1:23. As soon as the days of his ministration were accomplished — Each family of the priesthood officiated one whole week, 2 Kings 11:17.

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

Bridgeway Bible Commentary

2. Birth of John the Baptist foretold (Luke 1:5-25)

Zechariah, the father of John the Baptist, was a priest. Because all male descendants of Aaron were priests, there were, even in Old Testament times, too many priests for the amount of work to be done. David therefore divided them into twenty-four divisions, and each division served for two weeks each year. Zechariah belonged to the division of Abijah (Luke 1:5; cf. 1 Chronicles 24:1-19). (All priests would be required for duty during the Feasts of Passover, Pentecost and Tabernacles, which together would account for the remaining four weeks of the year; cf. Exodus 23:14-17.)

Each morning and each evening one priest was chosen by lot to go into the temple and burn incense while the people outside prayed. Priests valued this duty as something they would probably do only once in a lifetime; but for Zechariah the joy of the occasion was mixed with personal disappointment, as his own prayers had not been answered. He and his wife Elizabeth had prayed for many years that God would give them a child, but they were still childless (Luke 1:6-10).

While Zechariah was carrying out his priestly duties, God showed him that his prayers would now be answered. Elizabeth would have a child, to be named John, who would become a special messenger from God to his people. He would be equipped by God’s Spirit for his ministry, and he would live under the restrictions of a person set apart for God (Luke 1:11-15; cf. Numbers 6:1-8). John’s task was to call the people of Israel to repentance. If they responded to his preaching, they would be united in spirit with their ancestors Abraham, Isaac and Jacob, and would be ready to welcome the Messiah (Luke 1:16-17; cf. Malachi 4:5-6).

Although Zechariah had the faith to pray, he did not have the faith to believe the answer to his prayer. As a chastisement for his lack of faith, he became dumb for a period (Luke 1:18-22). God did not, however, withdraw his promise. When Zechariah’s time of service at the temple was over, he returned to his home, and soon Elizabeth became pregnant (Luke 1:23-25).

Coffman's Commentaries on the Bible

And it came to pass, when the days of his ministration were fulfilled, he departed unto his house.

The word translated "ministration" here, [@leitourgein], "in Biblical Greek refers to priestly SERVICE in the worship of God and also to service for the needy. From the word comes the English word LITURGY."Anthony Lee Ash, op. cit., p. 34. It should be noted that Zacharias did not use his handicap as an excuse for terminating his service. He fulfilled his assignment. In the same manner, people today should not use any handicap, old or new, as a basis for refusing to do their duty.

Barnes' Notes on the Whole Bible

As soon as the days of his ministration ... - As soon as he had fulfilled the duties of the week. It might have been supposed that the extraordinary occurrence in the temple, together with his own calamity, would have induced him at once to leave this place and return home; but his duty was in the temple. His piety prompted him to remain there in the service of God. He was not unfitted for burning incense by his dumbness, and it was not proper for him to leave his post. It is the duty of ministers of religion to remain at their work until they are unfitted for it, and unable to serve God in their profession. Then they must retire. But until that time, he that for trifling causes forsakes his post is guilty of unfaithfulness to his Master.

Calvin's Commentary on the Bible

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

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

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

Smith's Bible Commentary

Luke, the author of this third gospel, was called by Paul the apostle "the beloved physician." There is some speculation that his patron was a man by the name of Theophilus. In those days physicians were often slaves. And there are some who theorize that Luke was Theophilus' personal physician and servant. Whether or not that be so is only a matter of speculation, and thus, worthless to delve into.

Luke was a Greek. And he is the only Gentile to have the privilege of placing scripture in that holy canon of scripture, which we recognize as inspired of God. And there are two New Testament books that are ascribed to Luke. Of course, the gospel according to Luke and then the Acts of the apostles, which he begins again addressing himself to Theophilus saying, "The former treatise have I made onto thee, O Theophilus, of all that Jesus began both to do and to teach" ( Acts 1:1 ).

There are some who say that the word Theophilus is not actually a person at all, but just the word in Greek, Theophilao is "lover of God". And so that Luke is actually addressing his letter to the lovers of God. However, the people were usually named after hopes or aspirations or whatever of their parents, and there is no real reason to believe that Theophilus was not an actual person. In fact, being addressed as the most excellent Theophilus indicates that he was actually a ruler in the Roman Empire, as that is a title that is given to men who had a ruling position within the Roman Empire.

Luke introduces the gospel to Theophilus in the first four verses of chapter one.

Forasmuch as many have taken in hand to set forth in an orderly fashion those things which are most surely believed among us, even as they delivered them onto us, which from the beginning were eyewitnesses, and ministers of the word; It seemed good to me also, having had a complete understanding of all of these things from the very first, to write unto thee an orderly progression, most excellent Theophilus. That you may know the certainty of those things, wherein you have been instructed ( Luke 1:1-4 ).

So Luke here declares that he has heard the message from those persons who were actually the eyewitnesses to these things. Now Luke, no doubt, interviewed personally Mary, in order that he might get a complete understanding concerning the circumstances that were surrounding the birth of Jesus. Luke, being a doctor, would be interested in various aspects that bordered on the medical profession. And it is obvious that he received the information of chapters one and two directly from Mary. And so from his interview with Mary and his questioning of Mary, he got the information for chapters one and two. And the information in these two chapters is not found in detail like this in the other gospels. He had heard Peter and John and those who had been with Jesus, those who were eyewitnesses, he heard their stories, as they told of their relationship with Jesus and of the work and the ministry that Jesus preformed. And then he, no doubt, questioned them more thoroughly to get a more complete understanding. And having what he feels to be a complete understanding of the story, he then proceeds to write to this man Theophilus, in order that he might realize the certainty of those things that he had heard.

Now Luke begins then the actual story of the gospel of Jesus by dealing with the birth, first of all, of John the Baptist, who was to be the forerunner of Jesus Christ.

And so there was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth ( Luke 1:5 ).

So immediately we are introduced to the persons that will be involved in the first part of his narrative here.

Zacharias of the tribe of Levi, making him then one of the priests. He was of the family of Abirim. His wife was also of the tribe of Levi. She was a descendent from the family of Aaron. Now at this particular time in Israel, there were around 20,000 descendents from Levi, male descendents, involved in the priesthood. And in as much as it was, of course, impossible for all 20,000 to serve continually in the temple, each family had their turn to serve, and they served twice during the year for one-week periods. And when it was the turn of your family to serve, they would cast lots to determine what particular aspect of the service you would be engaged in. And maybe once in a lifetime the priest would have his lot to fall upon the offering of the incense before the altar of incense before the Lord. This was usually just a once in a lifetime; one day in your life you get this glorious privilege of going in with the incense before the altar of incense to offer it before the Lord for the people. And so this was surely a significant and a special day for Zacharias, who during the time that he was serving there, the lot fell on him for this particular task.

Now we are told concerning Zacharias and Elisabeth that:

They were both righteous before God, [they] walked in all of the commandments and the ordinances of the Lord blameless ( Luke 1:6 ).

Two beautiful, righteous people who are quite insignificant as far as the world is concerned. People who loved the Lord, people who walked with the Lord, people you would have never heard about, unless they had been so involved in the story of Jesus Christ. The people, because of their involvement, we are told of them.

Now we are also told that:

They had no child, because Elisabeth was barren; and they were both now well stricken in years ( Luke 1:7 ).

That is, the years had taken their toll; they were bent over. They had become feeble. And the idea of well stricken in years is that of feebleness as the result of age.

In that culture it was considered a curse for a woman not to bear a child. And it was legal grounds for divorce. Had Zacharias desire to put away Elisabeth because of her inability to bear children, no one would have questioned him. It would have been accepted by everybody. But, no doubt, there was a tremendous love that they shared together, and they shared this grief and this sorrow together that they were unable to have children.

Now it came to pass, that, while he was fulfilling the priest office before God in the order of his course ( Luke 1:8 ),

They had the priestly orders, and this was one of the weeks that he had to come in for his particular duty of service.

According as was the custom of the priest office, his lot fell that he might burn incense when he went into the temple of the Lord ( Luke 1:9 ).

And you can imagine the excitement of this old man, probably the only day in his life. And he probably had given up by now ever having the opportunity of burning incense. When the lots were drawn, his was that lot to burn the incense before the Lord that day.

And the whole multitude of people were praying outside at the time of incense ( Luke 1:10 ).

Now they would go in before the altar of incense, and they would take this little golden bowl that had burning coals that had been taken from the altar where they had offered the sacrifice. The lamb was offered in the morning and in the evening. And they would take the coals from the altar, put it in this little golden bowl, and then they would put the incense on top. And they would go in swinging this little incense burner before the altar incense, and the smoke, the sweet smelling smoke, would ascend up, and it was a beautiful symbolism of how God receives the prayers of His people. Our prayers that we offer to God arise before God as a sweet smelling odor, pleasant, beautiful.

In the book of Revelation, chapter 5, when the lamb takes the scroll out of the right hand of Him who is sitting upon the throne, John said, "And the twenty-four elders came forth with their little golden bowls, full of odors, which are the prayers of the saints, and they offered them before the throne of God" ( Revelation 5:8 ).

Now you remember that when God gave to Moses the instructions for building the tabernacle, and all of these furnishings, and the methods of worship were established, the Lord told Moses over, and over, "Now be careful that you make it exactly according to plan." And the reason why he was to make it exactly according to the plan that was given to him was because this whole thing was a model of what is in heaven. If you want to know what the heavenly scene, the throne of God and all looks like, you can study the tabernacle. And it was a model of heavenly things. So, as the priest on earth would take this little golden bowls and fill them with incense and the incense would arise as the prayer, a sweet smelling savor before God, so in heaven. Chapter 5 of Revelation, we see it fulfilled in the heavenly scene, as the twenty-four elders offer their little golden bowls full of odors, which are the prayers of the saints.

So a beautiful symbolism there. And so in offering the incense before the altar of incense, which was in the inner court of the temple, in the holy place, not the holy of holies--only the high priest went in there once a year, but the holy place which was just outside of the holy of holies.

And while he was there, the multitude of people were waiting outside. Because it was then customary when he came out to place the blessing of God upon the people. It was a special occasion, and the people would wait for the priest to come out and give them this blessing.

And there appeared onto him an angel of the Lord standing on the right side of the altar of incense. And when Zacharias saw him, he was troubled, and fear fell upon him. But the angel said onto him, Fear not, Zacharias: for thy prayer is heard ( Luke 1:11-13 );

What prayer? For years he had been praying, "Lord, please give me a son." It really gives to us encouragement for persistence in prayer. He didn't give up. Even though he was now old. Well stricken with years. He was still praying, "Oh, Lord, I'd love to have a son."

thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name, Johanam ( Luke 1:13 ).

Which means the Lord is gracious. It is shortened to John, but the full name is actually Johanam.

And thou shalt have joy and gladness; and many will rejoice at his birth. For he shall be great in the side of the Lord, and he shall drink neither wine, nor strong drink; and he shall be filled with the Holy Spirit, even from his mother's womb. And many of the children of Israel shall he turn to the Lord their God. And he shall go before him [that is the Messiah] in the spirit and in the power of Elijah, 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 ( Luke 1:14-17 ).

Now the last word of God to man prior to this was in Malachi, the fourth chapter. And the last word of God to man was in Malachi 4:5 ,"Behold, I will send you Elijah the prophet before the coming of the great and awesome day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse."

That was the last word of God to man in the old covenant period, prior to the angel meeting Zacharias there at the altar of the Lord. And it is interesting though the Lord has been silent for four hundred years, that very promise, which was the last promise of the old testament, is the first word of the Lord in the new testament, which is the fulfillment of that prophesy, which is about to take place, as this child that will be born, will go forth in the spirit and in the power of Elijah.

Now there is a lot of confusion as regards to John the Baptist, and the prophesy of the coming of Elijah. In John's gospel we are told that as John was baptizing at the Jordan River, the Pharisees came out and they demanded of him his authority, and who gave him the authority to do these things. They said, "Are you the Messiah?" He said, "No." They said, "Are you Elijah?" He said, "No." "Then who are you?" He said, "I am just the voice of one crying in the wilderness; prepare ye the way of the Lord, make straight His path" ( John 1:20-23 ).

And yet, here the angel of the Lord tells his father that he will be going forth in the Spirit and in the power of Elijah.

Now the confusion exists in the fact that there were two comings of the Messiah. The first coming that we find recorded here in the gospel. The second coming for which we presently wait. And even as Elijah will appear before Jesus comes again. So John the Baptist came in the Spirit and in the power of Elijah. And if a person is able to accept it, he was the fulfillment of that promise of Elijah coming before the Lord, to cause the hearts of the children to turn to their fathers, and their fathers to their children.

So the confusion lies in the fact that there are two comings of the Messiah, as well as the two comings of Elijah, both of them to prepare the people for the coming of the Lord.

He shall be great in the sight of the Lord. He was to be as a Nazarene. Not drinking wine or strong drink, but filled with the Holy Spirit, from his mother's womb.

In a little bit we will be studying where Mary, when she received word that she was to be the instrument through which the Messiah was to be born, went to this little village of Juda, the home of Elisabeth, who at that point was six months pregnant. And when Mary walked in and greeted Elisabeth, Elisabeth felt the baby leap in her womb, and Elisabeth was filled with the Holy Spirit.

So at that time, no doubt, John was also filled with the Holy Spirit, a prenatal experience, which is quite interesting indeed. Even from his mother's womb.

Now though Zacharias had been praying that he might have a son, the prayers had not really been prayers of faith anymore, just of a hardly even a glimmering hope. Because when this angel told him that he was to have a son, he didn't believe it. And he challenged the angel.

Zacharias said onto the angel, Whereby shall I know this? for I am an old man, and my wife is well stricken in years. And the angel answering said onto him, I am Gabriel, that stand in the presence of God; and I've been sent to speak to thee, and to show thee this glad tidings. And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because you did not believe my words, which shall be fulfilled in their season ( Luke 1:18-20 ).

It is interesting to me that we so often put such great emphasis upon our faith that God will do a certain thing. As though God is almost impotent apart from man's faith, to operate, or to work. But here with Zacharias, the angel said, "Alright, you want a sign? You're not going to be able to speak until the day the child is born, because you didn't believe."

The things that God is going to perform, whether you believe it or not, God is going to do it. Your unbelief will not stop the work of God. It will not hinder the purposes of God. And so many times they put heavy trips on us. You know, as though God's work is totally responsible upon my hanging in there and believing, and I feel so guilty because maybe I failed God, and thus, people are lost, or whatever, because I failed God. No, God's purposes shall stand, whether I believe it or not. You see, your believing or not believing doesn't really hinder the work of God. He is going to do what He is going to do, in spite of us. And that's sort of comforting, because I'd hate to think that God's work depended on me and my faithfulness.

You remember when the children of Israel were threatened with extinction because of Haman's getting the king to sign the degree that all the Jews were to be put to death on a certain day. And Mordecai sent a message to Esther that she should go in before the king and plead the cause of her people. And she responded, "You just don't do that, that's not the protocol of the court. Even as his wife I can't go in there anytime I want to see him. I can't go in there unless he calls me in. And if anyone would there to go in before the king, not being called, you're putting your own life in jeopardy. Because if he doesn't raise the scepter, they'll put you to death immediately. And so Mordecai sent an answer back, "Do you think that if this degree goes through that you're going to escape? How do you know, Esther, but what God didn't bring you to the kingdom for just this purpose?" And then he said, "If you altogether fail, then their deliverance will arise from another corner." God is going to deliver His people. His purposes are going to stand. God is going to deliver His people. But you will lose out completely.

Now God's work is going to be done. You may lose out on those rewards and blessings that you could have experienced, had you've been faithful. But your unfaithfulness is not going to stop that which God has purposed to do.

And so here is Zacharias, filled with unbelief. "How can I know this? I am old man, my wife is an old woman. What do you mean I am going to have a son?" " I am Gabriel."

The last appearance of Gabriel to our knowledge on the earth was about a little over five hundred years prior to this particular event, when Gabriel appeared to the prophet Daniel and gave to Daniel one of the clearest prophesies concerning the time of the coming of the Messiah. It was Gabriel who said unto Daniel that there are seventy sevens determined upon the nation of Israel, to finish the transgression, to make an end of iniquity. To bring in the everlasting righteousness. To anoint the most holy place. To complete the prophetic picture. And no one understand from the time the commandment goes forth to restore and rebuild Jerusalem, to the coming of the Messiah, the prince, will be seven sevens and sixty-two sevens. The walls should be built again in troublous times. And after the sixty-nine sevens will the Messiah be caught off, and receive nothing for Himself, and the people will be dispersed.

And so this amazing prediction of the time of the coming of the Messiah was given by none other than our friend Gabriel. Sort of a timeless fellow, because now it's over five hundred years later, and he shows up on the scene again. Probably looking as young and fresh as ever. Announcing now to Zacharias that his wife Elisabeth was to bear the son, which was to be the forerunner of the Messiah, as he will go forth in the Spirit and in the power of Elijah to fulfill the prophesy of sending the messenger before the face of the Lord.

It would appear that as God has set in order the things of the universe, that He probably placed Gabriel as the overseer in charge of the details of getting His Son into the world. Preparing the people on the earth, preparing Mary, because it was Gabriel who appeared to Mary. Preparing here Zacharias. It would seem that he has a hard time keeping secrets. He appeared five hundred years earlier and spilled the beans to Daniel of a time that the Messiah would be coming. And so here he is again, some five hundred years later. It will be interesting to meet Gabriel, looking young and fresh as ever, as he is one of those special angels that God has committed great responsibilities to. And I for one am quite anxious to meet Gabriel. Now, I don't expect him to sit on my bed and pet my dog. And for you who have read that book, you know what I am talking about.

Now the people waited for Zacharias, [They were waiting outside for that blessing from the priest.] and they marveled that he tarried so long in the temple. And when he came out, he could not speak unto them: and so they perceived that he had seen a vision in the temple; for he beckoned unto them, and he remained speechless. And it came to pass, that, as soon as the days of his ministration were accomplished, he departed to his own house ( Luke 1:21-23 ).

So, because they only served for a week at the time. In just a few days he left there, Jerusalem, and went to Judea, which is nearby Jerusalem, actually.

And after those days his wife Elisabeth conceived, and she hid herself for five months, saying, Thus has the Lord dealt with me in the days wherein he looked on me, to take away my reproach from among men ( Luke 1:24-25 ).

Her inability to bear children caused her to be a reproach. But the Lord, she says, has taken that away.

And in the sixth month [the same fellow] the angel Gabriel was sent from God to a city of Galilee, named Nazareth. To a virgin who was espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary ( Luke 1:26-27 ).

Three terms we need to deal with: engaged, espoused, and married. A person could become engaged when they were two years old, because for the most part, marriage was by arrangement. So parents would get together, they would be friends. You have a pretty little girl, your friends would have a nice little boy, and we're friends with each other, why don't we have your son marry my daughter? And we make the arrangements. And so here these little kids, they are four years old, walking around saying, "Well, we're engaged." Because the arrangements had been made by their parents that they would have each other as husband and wife. They felt that decisions as important as marriage should never be left to the capriciousness of youth. They felt that young people didn't have enough wisdom to choose their mates.

Now as they became older, and usually they were married by the age of fifteen or sixteen years old. And as they became older, one year before they had the marriage ceremony, they entered into a period known as espousal, where they were as though they were married, in that they were committed completely to each other, but there was never a consummation of the marriage during this period of time. However, once they entered into the period of espousal, they were considered married to the extent that if the fellow wanted to break it off, he had to actually get a divorce, even though the marriage at this point had never been consummated.

So Mary and Joseph were in this period of espousal. Where they were totally committed to each other and to the marriage of each other, and yet, the marriage was not to be consummated until the ceremony at a later time.

And so, "To the virgin who was espoused," she was in this period of the one year before the actual consummation of the marriage, "to a man whose name was Joseph of the house of David, and the virgin's name was Mary."

And the angel Gabriel came in unto her, and said, Hail, thou art highly favored, the Lord is with you: blessed art thou among women. And when she saw him, she was troubled at what he was saying, and thought in her mind what kind of a greeting is this. And the angel said unto her, Fear not, Mary: for thou hast found favor with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shall call his name Jehoshua ( Luke 1:28-31 ).

Which in Greek is Jesus, but in Hebrew Jehoshua, which means, Jehovah is salvation.

Now you remember in Matthew's gospel when Joseph found out that Mary was pregnant, and he was really troubled by it, because they were espoused. He thought he might just give her a bill of divorcement, put her away privately, because if he would her expose her publicly she'd be stoned to death. And the angel of the Lord came to Joseph at night and said, "Fear not to take Mary as your wife. That which is conceived in her is of the Holy Spirit, and thou shalt call His name Jehoshua" ( Matthew 1:20-21 ). So both Mary and Joseph were instructed by the angel of the Lord in the naming of Jesus. But when he told Joseph, "Call his name Jehoshua," he said, "For He shall save His people from their sins."

So the name is extremely significant because it expresses the mission of Jesus, and that is bringing God's salvation to men. Jehoshua, the Lord is become our salvation.

Then the angel Gabriel went on to say,

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 ( Luke 1:32 ):

And, of course, throughout the Old Testament prophesies, there was that promise that the Messiah would sit upon the throne of David, to order it, and to establish it in righteousness and in judgment, from henceforth, even forever.

And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end ( Luke 1:33 ).

In the book of Revelation, again, that glorious song that Handel has put to music, "King of Kings and Lord of Lords, forever and ever, hallelujah, hallelujah."

So the angel is telling about the eternal reign of Jesus Christ.

Then said Mary unto the angel, How shall this be, seeing I know not a man? ( Luke 1:34 )

Now there is a vast difference between the question of Zacharias and the question of Mary. Zacharias was questioning the word of the Lord. Mary was only asking information on the procedures. "How is this to be, seeing I know not a man?" Hers was not the question of doubt. Hers was only an inquiring question as to the manner by which it should be fulfilled. She believed. And that is pointed out a little later as Elisabeth said, "Blessed art thou who hast believed the words that the Lord spoke to thee."

She believed the word that the Lord spoke to her. However, she didn't know by what process it was to be fulfilled, and that really was her question. "How is this going to be, seeing I am a virgin, I know not a man?"

And the angel answered and said unto her, The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy one which shall be born of thee shall be called the Son of God. And, behold, thy cousin Elisabeth, has also conceived a son in her old age; and this is the sixth month of her pregnancy, who was called barren. For with God nothing shall be impossible. And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her ( Luke 1:35-38 ).

There is sometimes within the Protestant circles, perhaps a backlash to that position that the Catholics have sought to place Mary in as the intercessor, and even some today, the co-redemptress, and there is that backlash among Protestants, oftentimes, to sort of put Mary down. However, as the angel said unto her that she was highly favored, that the Lord was with her and she was blessed among women. Surely when God chose an instrument by which to send His Son into the world, I am certain that He chose an instrument that He has thoroughly prepared. And I believe that Mary must have been one of the most beautiful of character of any woman who has ever lived. And I think that we can demonstrate this actually in the text. That she was a extremely unique individual.

Now remember it is possible that at this point she was only about sixteen years old. And yet, there is such a depth of character that is demonstrated in her. And it begins right here as when the angel tells her all of these remarkable, unusual things that are bound to create problems, as they did with Joseph her espoused husband, she said, "Behold the handmaid of the Lord, be it unto me according to thy word." With other words, she submitted herself to the purpose of God. "Here I am, let the Lord do as He pleases in my life." That kind of commitment. And I am just intrigued. And Mary is another one that I want to meet. What an unusually remarkable person. Surely the most blessed of any woman who has ever lived.

Now culturally it was the dream, the hope, the desire of every Jewish girl to be the instrument through which God would send the Messiah into the world. And thus, many young Jewish girls, when they had a boy born to them, would call his name Joshua. Hoping that maybe God would use that child to be the instrument of His salvation. And that was a reason, one of the reasons why being barren was considered such a curse. You have no opportunity to be the mother of the Messiah if you are barren. And that was the hope of every young Jewish girl to be the instrument that God would use, the dream, the hope. And with Elisabeth being barren, she had lost that hope. And, of course, everyone who was barren, they would lose the hope. "Oh, I can't be the instrument." And that was a very disappointing thing to them, to feel, "I can't be the instrument that God uses to accomplish His purpose."

Oh, that we would be concerned about being the instrument though which God accomplishes His purposes. Today, the Drews are very interesting people. They have an interesting religion that really they don't even know what it is. In the Drews religion, it's a break off from the Moslems, but only their priests know what they believe; the people don't know what they believe. And the priest does the whole religious bit for them. They know they are Drews, and they know that this is their religion and all, but only the priests know what it's all about. And they know what they believe, but the people don't. And many of the men, though, are priests. And as you go through the Drews' villages today, you will see these men wearing these pants with these large pouches in the front. For one of the things that the Drews do believe is that when the Messiah comes, He will be born of a man. And so going through their villages, and it's fascinating to go through the Drews' villages, and see these huge baggy pants in the front, these sacks that hang down in the front, and these man wear these in case they are the one that God chooses to send the Messiah through him.

In other words, they are they ones that get pregnant with the Messiah, and so they are prepared for it by wearing these pants with these large baggy things in the front. They are all set for their pregnancies. They already got their maternity clothes.

But such was the hope of every young girl in Israel. And the fulfillment of that hope came to one, a young girl from Nazareth. A beautiful young girl in character and spirit named Mary.

And Mary arose in those days, and went into the hill country with haste, to the city of Juda; and she entered into the house of Zacharias, and she greeted Elisabeth ( Luke 1:39-40 ).

That word saluted is an old English word, and it actually means greeted. In the marriage ceremony they used to say, "You may now salute your bride." But during World War II, too many of the guys were not really understanding the old English word salute, and so it's now something that you say, "You may now kiss your bride."

So she entered into the house of Zacharias and greeted Elisabeth.

And it came to pass, that, when Elisabeth heard the [greeting] salutations of Mary, that the baby leaped in her womb; and Elisabeth was filled with the Holy Spirit: and she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For, lo, as soon as I heard the voice of your greeting sounding in my ears, the babe leaped in my womb for joy. And blessed is she that believes: for there shall be a performance of those things which were told her from the Lord ( Luke 1:41-45 ).

I suppose that this would be an appropriate place to talk about abortion.

There was John the Baptist six months along, and yet, there was some kind of a recognition, for when Mary spoke, he responded it to it in the womb.

We are told that as the child is in the womb, that it begins to understand and to recognize voices. That you pregnant mothers should talk to your child. For if you are talking to them while you are still pregnant, they will be comforted by your voice after they are born, because they have learned to recognize it. More and more are we discovering interesting facets of that fetal development. And here at six months with John there was that capacity to leap for joy in his mother's womb when he heard the voice of Mary.

Now remember she is speaking by the Holy Spirit. And thus, we have the word of the Holy Spirit that the child leaped for joy, at the word of Mary.

We talked a little bit this morning about what factors are considered in determining what is right and what is wrong in our present society. And the effect that the philosophy has had upon our entire culture. The idea that the morees determine in a society what is accepted and unacceptable behavior. What is good, what is bad, what is right, and what is wrong. And in this particular philosophical determination, if enough people within a society began to practice a certain thing, it becomes then socially acceptable, or it becomes good, or becomes right, because that is determined by the mores of the society itself. Accepting that God does not exist, because it has to come from a totally humanistic base. God does not exist. And therefore, there is no godly standard for right or wrong. And in as much as there is no goodly standard for right or wrong, right or wrong is determined strictly by the practices, the mores of a particular society. And the sociologists will show that there are societies where the father has nothing to do with the children. And so in that society it is perfectly alright as the uncle takes the father role within the home. There are societies where they have a plurality of wives, or a plurality of husbands. And because it's the accepted practice of the society, no one thinks wrong of it or thinks it's bad or evil, and because the mores determine what is right and what is wrong. So you get enough people doing something, and suddenly it becomes right. And so we get enough abortions, killing millions of innocent babies, but it's alright because it has become part of the mores. No one is supposed to say anything against it.

I have a hard time handling my emotions around a child. I become foolish. I try to come to their level a bit to communicate with them. I am so fascinated with children. I love children so much. I love little boys, and I love little girls. And to me there is nothing more enjoyable than communicating with children. Seeing their responses. I love to study their faces. I love to study their habits. I love to study just children. I can hold them and just look at them for hours on end, watching them, watching the changing expressions and all. I love to see them develop and grow. That is why I have such tremendous difficulty with child abuse. Where an adult would deliberately abuse a little child. Hurt it, damage it, beat it, destroy it. And unfortunately, it is a rising, increasing problem in our society.

In fact, in L. A. County this year there have been more murders of infants than any time in the history of L. A. It's at record heights. Babies that are beaten to death, they are drowned, or suffocated, abused. It's reached record proportions this year. And I have such difficulty with this. My body begins to recoil. I have to put it out of my mind, because I just can't think about to long, it just affects me too deeply. But I wonder if much of this isn't attributed to the fact that we've began to put a cheaper value on life by the legalizing of abortion. You see, it's alright to abuse the child, as long as it hasn't been born yet. But if it is alright to abuse that child because it really doesn't understand much, it hasn't been born yet, then I wonder if the next step, it, well, it doesn't really understand too much of what's going on, so what difference does it make if you abuse the child? Because it doesn't really know or understand much yet. Whether or not that has anything to do with it, all I know is that with cheapening of the value of life, it seems to be following through all the segments of our society. And I think that we have some extremely dangerous sociological implications that will arise, from some of these humanistic, liberal legislative decisions that are being made. And I only say that to warn you. I don't think we're going to have to deal with it too long. I don't think God will allow things to go on much longer; I would be very shocked if He does.

All I can say, if I was the Lord, I would have closed it down a long time ago.

Now Elisabeth said onto her,

Blessed is she that believed ( Luke 1:45 ):

Mary believed.

for there shall be a performance of those things which were told her from the Lord. And Mary said ( Luke 1:45-46 ),

And here we now get an insight into the beautiful depth of this young girl, as she began to just worship the Lord.

My soul doth magnify the Lord, and my spirit hath rejoiced in God my Savior. For he has regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed. For he that is mighty hath done to me great things; and holy is his name. For his mercy is on them that fear him from generation to generation. For he hath shown strength with his arm; he hath scattered the proud and the imagination of their hearts. He hath put down the mighty from their seats, and exalted them of low degree. He has filled the hungry with good things; and the rich he hath sent empty away. He's helped his servant Israel, in remembrance of his mercy; And as he spake to our fathers, to Abraham, and to his seed for ever [in a reference to the promise of God to Abraham, that through thy seed all nations of the earth will be blessed]. And Mary stayed with her for about three months ( Luke 1:46-56 ),

Probably until the time that John was born.

and then she returned to her own house ( Luke 1:56 ).

Probably stayed to help during this period of pregnancy.

Now she speaks here, beginning with verse Luke 1:51 , of the revolution that God creates. First of all, "He has scattered the proud and the imagination of their hearts." And so the first revolution is really an individual revolution of God scattering the proud. The second, "He put down the might from their thrones, and exalted them of low degree." And then thirdly, "Filled the hungry with good things, and sent the rich away empty," an economic revolution.

Now Elisabeth's full time came that she should be delivered; and she brought forth a son. And her neighbors and her cousins heard how the Lord had shown great mercy upon her; and they rejoiced with her. And it came to pass, that on the eight day they came to circumcise the child; they called him Zacharias, after his father. But his mother answered and said, Not so; he shall be called Johanan [God is gracious]. And they said unto her, There is none of your family that is called by that name. And they made signs to his father, how he would have him to be named. He asked for a writing tablet, and he wrote, saying, His name is John [or Johanan]. And all of them marveled ( Luke 1:57-63 ).

Now when a woman was in labor, the neighbors would begin to gather, they would bring their musical instruments, and they would bring food and they prepare for a great party when the child was born. And when the child was born, and they would say, "It's a boy," the musicians would start playing, and they all dance, and they would have a big party. If when the child was born, and they said, "It's a girl," they take their musical instruments, fold them up, and go home.

In those days it was considered a great blessing to have a boy born in the home. But girls were sort of disregarded. It took really the teachings of Jesus Christ to elevate women to their proper level. Placing upon them that glory, honor that they deserve.

You women should be extremely thankful for Jesus Christ. All you have to do is go into a culture where the gospel of Christ has not had a strong influence, and look at the role of the woman, and you will appreciate more and more what Jesus Christ has done for you.

Look at the Bedouin society, look at the Indian culture, look at the culture of those people in New Guinea. Read the book, Lords of the Earth, it's a tremendous sociological insight into the culture of the New Guineans before the coming of Christianity. You'll really appreciate what Jesus Christ has done, in His elevation of womanhood, to its beautiful, proper place.

Now as soon as he had written on the tablet, his name is John,

His mouth was opened, and his tongue was loosed, and he spoke, and praised God. And fear came on all those that dwelled about them: and all of these sayings were noised abroad throughout all of the hill country of Judea. And all they that heard them laid them up in their hearts, saying, What kind of a kid is this going to be? For the hand of the Lord was with him. And his father Zacharias was filled with the Holy Spirit ( Luke 1:64-67 ),

Now Elisabeth was filled with the Holy Spirit when Mary greeted her. Now Zacharias is filled with the Holy Spirit,

and he prophesied, saying, Blessed be the Lord God of Israel; for he has visited and redeemed his people ( Luke 1:67-68 ),

Blessing God for, first of all, the fact that God has visited His people. Jesus Christ is God, manifested in the flesh. And through the inspiration of the Holy Spirit, as he is prophesying, the first declaration is that God, the Lord God of Israel, has visited His people. "In the beginning was the Word, the Word was with God. The same was in the beginning with God, and the Word was made flesh, and dwelt among us" ( John 1:1-2 , John 1:14 ).

He visited His people. But the purpose of His visit was redemption. He was visited and redeemed His people. Jesus, in announcing His purpose, declared, "For the Son of man has come to seek and to save that which was lost" ( Luke 19:10 ). Redemption, the purpose of the coming of Christ. The Lord has raised up a power of salvation. The horn was always symbolic of power. And so He's raised up the power to salvation in the house of His servant David.

Paul said, "I am not ashamed of the gospel of Jesus Christ: it is the power of God unto salvation to those that believe" ( Romans 1:16 ).

The preaching of the cross is to them that perish, foolishness, but unto us who are saved, thereby it is the power of God.

Oh, blessed be God. He has visited His people. God has come to bring redemption, to give power for salvation through the house of His servant David.

As he spoke by the mouth of the holy prophets, which have been since the world began ( Luke 1:70 ):

Recognizing that the prophesies concerning the Savior, concerning the Messiah, have been in existence from the beginning of men's existence from the beginning of the fall, actually from the time of the fall, when God said to the woman, "Cursed be the serpent. Crawl upon the earth." But then He said that the seed of the woman will bruise his head. That sin would be destroyed by the seed of the woman. Blessed be God, He has brought now the power of salvation. He has redeemed through the seed of the woman, through the virgin-born child.

For God is performing the mercies that he has promised to our fathers, and he is remembering his holy covenant; the oath which he swore to our father Abraham ( Luke 1:72-73 ),

"Through thy seed shall all the nations of the earth be blessed."

That he would grant unto us, that we, being delivered out of the hand of our enemies, might serve him without fear ( Luke 1:74 ),

Salvation is more than being saved from. Yes, God has delivered us from the hand of our enemy, but He has saved us for the purpose that we might serve Him, without fear.

In holiness and in righteousness ( Luke 1:75 )

Now both holiness and righteousness have as their root idea that of being right. But holiness is a rightness of character, whereas righteousness is a rightness in conduct. But the one springs out of the other. Holiness is the root. Righteousness is the fruit that springs forth from the root. The difficulty that so many people have today is their endeavor to be right without holiness. But ultimately, any endeavor to be right will break down, for there is no motive strong enough to maintain righteousness, other than holiness. You've got to be pure at the core. You've got to have the holiness, the right attitude, if you are to have the right actions or activities.

And so it is God's purpose, first of all, that we walk before Him, or serve Him in holiness. That God does that work within our heart, changing our character, our life, in order that we might also serve Him in righteousness.

The Pharisees had a system of righteousness apart from holiness, and it was total failure. And Jesus remarked on the failure. He said, "Unless your righteousness exceeds that of the scribes and the Pharisees, you're not going to enter the kingdom of heaven" ( Matthew 5:20 ). So to the disciples that must have been one of the most shocking statements that Jesus had ever made. Because who was more right, who did the things more right than did the Pharisees? And yet, unless your righteousness exceeds those, you're not going to make it, Jesus said. Why? Because theirs was a righteousness without holiness. It wasn't from the heart. Their attitudes were stinking according to Jesus.

"The outside you're like a whitened sepulchre, but inside dead man's smelly bones. The outside of the platter is all clean, but the inside of the cup is filled with vermon. You may clean the outside, but the inside you have a righteousness without holiness, totally unaccepted. And unless your righteousness exceeds the scribes and the Pharisees, you are not going to make into the kingdom of heaven." Because you have to have a righteousness that springs from holiness. The holiness of character. And God's purpose that we serve Him in holiness and in righteousness,

all the days of our life ( Luke 1:75 ).

And now addressing the child. This is a prophecy concerning the one that the child is to go before, but concerning the child himself, little John lying there.

And thou, child, shall be called the prophet of the Highest ( Luke 1:76 ):

Jesus said, of all the prophets born of woman, there hasn't been a greater one than arise than John. "Thou shalt be called the prophet of the Highest."

for thou shalt go before the face of the Lord to prepare his ways; to give knowledge of salvation onto his people, by the remission of their sins. Through the tender mercy of our God; whereby the sunrising from on high hath visited us [Or the dayspring, or the sunrising, or the rising of the sun], to give light to those that sit in darkness and in the shadow of death, to guide our feet in the way of peace [again referring to Christ] ( Luke 1:76-79 ).

God, by His tender mercy, has sent the sunrise from on high to visit us, that He might give us light, for those who are sitting in darkness, and in the shadows. That He might guide our feet in the way of peace. Peace with God.

And so the child grew, and waxed strong in spirit, and was in the desert until the day of his showing onto Israel ( Luke 1:80 ). "

Dr. Constable's Expository Notes

A. The announcement of John the Baptist’s birth 1:5-25

There are striking parallels to this account in the Old Testament. Zechariah and Elizabeth were similar to Abraham and Sarah, to Jacob and Rachel, to Elkanah and Hannah, and to Samson’s parents. In each case there was a divine announcement of the birth of an unusual child.

Dr. Constable's Expository Notes

2. The angel’s announcement to Zechariah 1:8-23

"It seems indeed most fitting that the Evangelic story should have taken its beginning within the Sanctuary, and at the time of sacrifice." [Note: Ibid., 1:144.]

Dr. Constable's Expository Notes

Zechariah and Elizabeth lived in a town in the hill country of Judah where Zechariah probably pursued another occupation when not involved in priestly duties (Luke 1:39).

Barclay's Daily Study Bible

Chapter 1

AN HISTORIAN'S INTRODUCTION ( Luke 1:1-4 )

1:1-4 Since many have set their hands to the task of drawing up an account of the events which were completed amongst us, telling the story just as those who were the original eye-witnesses and who became the servants of the word handed it down to us, I too made up my mind to carry out a careful investigation of all things from the beginning, and to write to you, Theophilus, your excellency, an orderly account of them, so that you might have in your mind a full and reliable account of the things in which you have been instructed.

Luke's introduction is unique in the first three gospels because it is the only place where the author steps out upon the stage and uses the pronoun "I." There are three things to note in this passage.

(i) It is the best bit of Greek in the New Testament. Luke uses here the very form of introduction which the great Greek historians all used. Herodotus begins, "These are the researches of Herodotus of Halicarnassus." A much later historian, Dionysius of Halicarnassus, tells us at the beginning of his history, "Before beginning to write I gathered information, partly from the lips of the most learned men with whom I came into contact, and partly from histories written by Romans of whom they spoke with praise." So Luke, as he began his story in the most sonorous Greek, followed the highest models he could find.

It is as if Luke said to himself, "I am writing the greatest story in the world and nothing but the best is good enough for it." Some of the ancient manuscripts are very beautiful productions, written in silver ink on purple vellum; and often the scribe, when he came to the name of God or of Jesus, wrote it in gold. Dr. Boreham tells of an old workman who, every Friday night, took the newest and shiniest coins out of his pay packet for Sunday's offering in church. The historian, the scribe and the workman were all filled with the same idea--only the best is good enough for Jesus. They always gave their utmost for the highest.

(ii) It is most significant that Luke was not satisfied with anyone else's story of Christ. He must have his own. Real religion is never a second-hand thing. It is a personal discovery. Professor Arthur Gossip of Trinity College, Glasgow used to say that the four gospels were important, but beyond them all came the gospel of personal experience. Luke had to rediscover Jesus Christ for himself.

(iii) There is no passage of the Bible which sheds such a floodlight on the doctrine of the inspiration of scripture. No one would deny that the gospel of Luke is an inspired document; and yet Luke begins by affirming that it is the product of the most careful historical research. God's inspiration does not come to the man who sits with folded hands and lazy mind and only waits, but to the man who thinks and seeks and searches. True inspiration comes when the seeking mind of man joins with the revealing Spirit of God. The word of God is given, but it is given to the man who is seeking for it. "Seek and you shall find" ( Matthew 7:7).

A SON IS PROMISED ( Luke 1:5-25 )

1:5-25 In the time of Herod, the king of Judaea, there was a priest called Zacharias, who belonged to the section of Abia. His wife was also a direct descendant of Aaron and her name was Elizabeth. Both of them were good people before God, for they walked blamelessly in all the commandments and ordinances of the Lord. They had no child because Elizabeth was barren and both of them were far advanced in years. When he was acting as priest before God, when his section was on duty, in accordance with the custom of priestly duty, it fell to him by lot to go into the Temple of the Lord to burn the incense. The whole congregation of the people was praying outside at the hour when incense was offered. The angel of the Lord appeared to him, standing at the right side of the altar of incense. When Zacharias saw him he was deeply moved and awe fell upon him. The angel said to him, "Do not be afraid, Zacharias, because your request has been heard and your wife Elizabeth will bear you a son and you must call him by the name of John. You will have joy and exultation and many will rejoice at his birth. He will be great in God's sight; he must not drink wine or strong drink and, even from the time he is in his mother's womb, he will be filled with the Holy Spirit. He will turn many sons of Israel to the Lord their God; and he himself will go before his face in the spirit and the power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to get ready a people prepared for the Lord." Zacharias said to the angel, "How will I know that this is going to happen? For I am an old man and my wife is far advanced in years." "I am Gabriel," the angel answered, "who stands before God, and I have been sent to speak to you and to tell you this good news. And--look you--you will be silent and unable to speak until the day these things happen, because you did not believe my words which will be fulfilled in their own time." The people were waiting for Zacharias and they were surprised that he was lingering so long in the Temple. When he came out he was not able to speak to them and they realized that he had seen a vision in the Temple. He kept making signs to them but he remained unable to speak. When the days of his time of service were completed he went away to his own home. After these days Elizabeth his wife conceived; and she hid herself for five months. "This is God's doing for me," she said, when he looked upon me to take away my shame among men.

Zacharias, the central character in this scene, was a priest. He belonged to the section of Abia. Every direct descendant of Aaron was automatically a priest. That meant that for all ordinary purposes there were far too many priests. They were therefore divided into twenty-four sections. Only at the Passover, at Pentecost and at the Feast of Tabernacles did all the priests serve. For the rest of the year each course served two periods of one week each. Priests who loved their work looked forward to that week of service above all things; it was the highlight of their lives.

A priest might marry only a woman of absolutely pure Jewish lineage. It was specially meritorious to marry a woman who was also a descendant of Aaron, as was Elizabeth, the wife of Zacharias.

There was as many as twenty thousand priests altogether and so there were not far short of a thousand in each section. Within the sections all the duties were allocated by lot. Every morning and evening sacrifice was made for the whole nation. A burnt offering of a male lamb, one year old, without spot or blemish was offered, together with a meat offering of flour and oil and a drink offering of wine. Before the morning sacrifice and after the evening sacrifice incense was burned on the altar of incense so that, as it were, the sacrifices might go up to God wrapped in an envelope of sweet-smelling incense. It was quite possible that many a priest would never have the privilege of burning incense all his life; but if the lot did fall on any priest that day was the greatest day in all his life, the day he longed for and dreamed of. On this day the lot fell on Zacharias and he would be thrilled to the core of his being.

But in Zacharias's life there was tragedy. He and Elizabeth were childless. The Jewish Rabbis said that seven people were excommunicated from God and the list began, "A Jew who has no wife, or a Jew who has a wife and who has no child." Childlessness was a valid ground for divorce. Not unnaturally Zacharias, even on his great day, was thinking of his personal and domestic tragedy and was praying about it. Then the wondrous vision came and the glad message that, even when hope was dead, a son would be born to him.

The incense was burned and the offering made in the inmost court of the Temple, the Court of the Priests. While the sacrifice was being made, the congregation thronged the next court, the Court of the Israelites. It was the privilege of the priest at the evening sacrifice to come to the rail between the two courts after the incense had been burned in order to bless the people. The people marvelled that Zacharias was so long delayed. When he came he could not speak and the people knew that he had seen a vision. So in a wordless daze of joy Zacharias finished his week's duty and went home; and then the message of God came true and Elizabeth knew she was going to have a child.

One thing stands out here. It was in God's house that God's message came to Zacharias. We may often wish that a message from God would come to us. In Shaw's play, Saint Joan, Joan hears voices from God. The Dauphin is annoyed. "Oh, your voices, your voices," he said, "Why don't the voices come to me? I am king not you." "They do come to you," said Joan, "but you do not hear them. You have not sat in the field in the evening listening for them. When the angelus rings you cross yourself and have done with it; but if you prayed from your heart, and listened to the thrilling of the bells in the air after they stop ringing, you would hear the voices as well as I do." Joan gave herself the chance to hear God's voice. Zacharias was in the Temple waiting on God. God's voice comes to those who listen for it--as Zacharias did--in God's house.

GOD'S MESSAGE TO MARY ( Luke 1:26-38 )

1:26-38 In the sixth month the angel Gabriel was sent from God to a town of Galilee called Nazareth, to a maiden who was betrothed to a man called Joseph, who belonged to the house of David. The maiden's name was Mary. He came in to her and said, "Greetings, most favoured one. The Lord is with you." She was deeply moved at this word and wondered what a greeting like that could mean. The angel said to her, "Do not be afraid, Mary, for you have found favour in God's sight. Look you--you will conceive and you will bear a son and you must call him by the name of Jesus. He will be great and he will be called the Son of the Most High; and the Lord God will give him the throne of David his father; and he will rule over the house of Jacob forever, and there will be no end to his kingdom." Mary said to the angel, "How can this be since I do not know a man?" The angel answered, "The Holy Spirit will come upon you and the Spirit of the Most High will overshadow you, and so the child who will be born will be called holy, the Son of God, and--look you--Elizabeth, too, your kinswoman has also conceived in her old age; and this is now the sixth month for her who is called barren, because there is nothing which is impossible with God." Mary said, "I am the Lord's servant. Whatever he says, I accept." And the angel went away from her.

Mary was betrothed to Joseph. Betrothal lasted for a year and was quite as binding as marriage. It could be dissolved only by divorce. Should the man to whom a girl was betrothed die, in the eyes of the law she was a widow. In the law there occurs the strange-sounding phrase, "a virgin who is a widow."

In this passage we are face to face with one of the great controversial doctrines of the Christian faith--the Virgin Birth. The church does not insist that we believe in this doctrine. Let us look at the reasons for and against believing in it, and then we may make our own decision.

There are two great reasons for accepting it.

(i) The literal meaning of this passage, and still more of Matthew 1:18-25, clearly is that Jesus was to be born of Mary without a human father.

(ii) It is natural to argue that if Jesus was, as we believe, a very special person, he would have a special entry into the world.

Now let us look at the things which may make us wonder if the story of the virgin birth is to be taken as literally as all that.

(i) The genealogies of Jesus both in Luke and in Matthew ( Luke 3:23-38; Matthew 1:1-17) trace the genealogy of Jesus through Joseph, which is strange if Joseph was not his real father.

(ii) When Mary was looking for Jesus on the occasion that he lingered behind in the Temple, she said, "Your father and I have been looking for you anxiously" ( Luke 2:48). The name father is definitely given by Mary to Joseph.

(iii) Repeatedly Jesus is referred to as Joseph's son ( Matthew 13:55; John 6:42).

(iv) The rest of the New Testament knows nothing of the virgin birth. True, in Galatians 4:4 Paul speaks of Jesus as "born of woman." But this is the natural phrase for any mortal man. (compare Job 14:1; Job 15:14; Job 25:4).

But let us ask, "If we do not take the story of the virgin birth literally, how did it arise?" The Jews had a saying that in the birth of every child there are three partners--the father, the mother and the Spirit of God. They believed that no child could ever be born without the Spirit. And it may well be that the New Testament stories of the birth of Jesus are lovely, poetical ways of saying that, even if he had a human father, the Holy Spirit of God was operative in his birth in a unique way.

In this matter we may make our own decision. It may be that we will desire to cling to the literal doctrine of the virgin birth; it may be that we will prefer to think of it as a beautiful way of stressing the presence of the Spirit of God in family life.

Mary's submission is a very lovely thing. "Whatever God says, I accept." Mary had learned to forget the world's commonest prayer--"Thy will be changed"--and to pray the world's greatest prayer--"Thy will be done."

THE PARADOX OF BLESSEDNESS ( Luke 1:39-45 )

1:39-45 In those days Mary arose and went eagerly to the hill country, to a city of Judah, and went into the house of Zacharias and greeted Elizabeth. When Elizabeth heard Mary's greeting the babe leaped in her womb and Elizabeth was filled with the Holy Spirit, and she lifted up her voice with a great cry and said, "Blessed are you among women and blessed is the fruit of your womb. Why has this been granted to me that the mother of my Lord should come to me? For--look you--when the voice of your greeting came to my ears the babe in my womb leaped with exultation. Blessed is she who believed that the things spoken to her from the Lord would find their fulfilment."

This is a kind of lyrical song on the blessedness of Mary. Nowhere can we better see the paradox of blessedness than in her life. To Mary was granted the blessedness of being the mother of the Son of God. Well might her heart be filled with a wondering, tremulous joy at so great a privilege. Yet that very blessedness was to be a sword to pierce her heart. It meant that some day she would see her son hanging on a cross.

To be chosen by God so often means at one and the same time a crown of joy and cross of sorrow. The piercing truth is that God does not choose a person for ease and comfort and selfish joy but for a task that will take all that head and heart and hand can bring to it. God chooses a man in order to use him. When Joan of Arc knew that her time was short she prayed, "I shall only last a year; use me as you can." When that is realized, the sorrows and hardships that serving God may bring are not matters for lamentation; they are our glory, for all is suffered for God.

When Richard Cameron, the Covenanter, was caught by the dragoons they killed him. He had very beautiful hands and they cut them off and sent them to his father with a message asking if he recognized them. "They are my son's," he said, "my own dear son's. Good is the will of the Lord who can never wrong me or mine." The shadows of life were lit by the sense that they, too, were in the plan of God. A great Spanish saint prayed for his people, "May God deny you peace and give you glory." A great modern preacher said, "Jesus Christ came not to make life easy but to make men great."

It is the paradox of blessedness that it confers on a person at one and the same time the greatest joy and the greatest task in all the world.

A WONDROUS HYMN ( Luke 1:46-56 )

1:46-56 And Mary said, "My soul magnifies the Lord, and my spirit has exulted in God, my Saviour, because he looked graciously on the humble estate of his servant. For--look you--from now on all generations shall call me blessed, for the Mighty One has done great things for me and his name is holy. His mercy is from generation to generation to those who fear him. He demonstrates his power with his arm. He scatters the proud in the plans of their hearts. He casts down the mighty from their seats of power. He exalts the humble. He fills those who are hungry with good things and he sends away empty those who are rich. He has helped Israel, his son, in that he has remembered his mercy--as he said to our fathers that he would--to Abraham and to his descendants forever."

Here we have a passage which has become one of the great hymns of the church--the Magnificat. It is saturated in the Old Testament; and is specially kin to Hannah's song of praise in 1 Samuel 2:1-10. It has been said that religion is the opiate of the people; but, as Stanley Jones said, "the Magnificat is the most revolutionary document in the world."

It speaks of three of the revolutions of God.

(i) He scatters the proud in the plans of their hearts. That is a moral revolution. Christianity is the death of pride. Why? Because if a man sets his life beside that of Christ it tears the last vestiges of pride from him.

Sometimes something happens to a man which with a vivid, revealing light shames him. O. Henry has a short story about a lad who was brought up in a village. In school he used to sit beside a girl and they were fond of each other. He went to the city and fell into evil ways. He became a pickpocket and a petty thief. One day he snatched an old lady's purse. It was clever work and he was pleased. And then he saw coming down the street the girl whom he used to know, still sweet with the radiance of innocence. Suddenly he saw himself for the cheap, vile thing he really was. Burning with shame, he leaned his head against the cool iron of a lamp standard. "God," he said, "I wish I could die." He saw himself.

Christ enables a man to see himself. It is the deathblow to pride. The moral revolution has begun.

(ii) He casts down the mighty--he exalts the humble. That is a social revolution. Christianity puts an end to the world's labels and prestige.

Muretus was a wandering scholar of the middle ages. He was poor. In an Italian town he took ill and was taken to a hospital for waifs and strays. The doctors were discussing his case in Latin, never dreaming he could understand. They suggested that since he was such a worthless wanderer they might use him for medical experiments. He looked up and answered them in their own learned tongue, "Call no man worthless for whom Christ died!"

When we have realized what Christ did for all men, it is no longer possible to speak about a common man. The social grades are gone.

(iii) He has filled those who are hungry ... those who are rich he has sent empty away. That is an economic revolution. A non-Christian society is an acquisitive society where each man is out to amass as much as he can get. A Christian society is a society where no man dares to have too much while others have too little, where every man must get only to give away.

There is loveliness in the Magnificat but in that loveliness there is dynamite. Christianity begets a revolution in each man and revolution in the world.

HIS NAME IS JOHN ( Luke 1:57-66 )

1:57-66 When Elizabeth's time to bear the child was completed she brought forth a son. When her neighbours and kinsfolk heard that the Lord had shown great mercy to her they rejoiced with her. On the eighth day they went to circumcise the child and it was their intention to call him Zacharias after his father. But his mother said, "No; he must be called John." They said to her, "There is no one in your connection who is called by this name." They asked his father by signs by what name he wished him to be called. He asked for a writing tablet and wrote, "John is his name." Immediately his mouth was opened and his tongue was loosed and he kept on praising God. And great awe fell upon all the neighbours, and all these events were talked about in all the hill country of Judaea; and all those who heard them kept them in their hearts and said, "What will this child turn out to be, for the hand of the Lord is with him?"

In Palestine the birth of a boy was an occasion of great joy. When the time of the birth was near at hand, friends and local musicians gathered near the house. When the birth was announced and it was a boy, the musicians broke into music and song, and there was universal congratulation and rejoicing. If it was a girl the musicians went silently and regretfully away! There was a saying, "The birth of a male child causes universal joy, but the birth of a female child causes universal sorrow." So in Elizabeth's house there was double joy. At last she had a child and that child was a son.

On the eighth day the boy was circumcised and received his name. Girls could be named any time within thirty days of their birth. In Palestine names were descriptive. They sometimes described a circumstance attending the birth as Esau and Jacob do ( Genesis 25:25-26). They sometimes described the child. Laban, for instance, means white or blonde. Sometimes the child received the parental name. Often the name described the parents' joy. Saul and Samuel, for instance, both mean "asked for." Sometimes the name was a declaration of the parents' faith. Elijah for instance, means "Jehovah is my God." Thus, in a time of Baal-worship, Elijah's parents asserted their faith in the true God.

Elizabeth, to the neighbours' surprise, said that her son must be called John and Zacharias indicated that that was also his desire. John is a shorter form of the name Jehohanan, which means "Jehovah's gift" or "God is gracious." It was the name which God had ordered to be given to the child and it described the parents' gratitude for an unexpected joy.

It was the question of the neighbours and of all who had heard the amazing story, "What will this child turn out to be?" Every child is a bundle of possibilities. There was an old Latin schoolmaster who always bowed gravely to his class before he taught them. When he was asked why, he answered, "Because you never know what one of these lads will turn out to be." The entry of a child into a family is two things. First, it is the greatest privilege which life can offer a man and wife. It is something for which to thank God. Second, it is one of life's supreme responsibilities, for that child is a bundle of possibilities, and on parents and teachers depends how these possibilities will or will not be realized.

A FATHER'S JOY ( Luke 1:67-80 )

1:67-80 His father Zacharias was filled with the Holy Spirit and prophesied like this: "Blessed be the Lord, the God of Israel, because he has graciously visited his people and wrought deliverance for them. He has raised the horn of salvation for us in the house of David, his servant--as long ago he said he would through the mouth of his holy prophets--even deliverance from our enemies and from the hand of all who hate us, in that he has shown mercy to us as he did to our fathers and has remembered his holy covenant, the pledge which he gave to Abraham our father, to grant to us that we, being delivered from the hands of our enemies, should fearlessly serve him, in holiness and righteousness before him, all our days. And you, child, shall be called the prophet of the Most High; for you will walk before the Lord to prepare his ways, in order to give the knowledge of salvation to his people together with forgiveness of their sins, through the mercy of our God, in which the dawn from on high has graciously visited us, to shine upon those who sit in darkness and in the shadow of death, and to direct our feet in the way of peace."

Zacharias had a great vision for his son. He thought of him as the prophet and the forerunner who would prepare the way of the Lord. All devout Jews hoped and longed for the day when the Messiah, God's anointed king, would come. Most of them believed that, before he came, a forerunner would announce his coming and prepare his way. The usual belief was that Elijah would return to do so ( Malachi 4:5). Zacharias saw in his son the one who would prepare the way for the coming of God's king.

Luke 1:75-77 give a great picture of the steps of the Christian way.

(i) There is preparation. All life is a preparation to lead us to Christ. When Sir Walter Scott was young his aim was to be a soldier. An accident made him slightly lame and that dream had to be abandoned. He took to reading the old Scottish histories and romances and so became the master novelist. An old man said of him, "He was makin' himself a' the time; but he didna ken maybe what he was about till years had passed." In life God is working all things together to bring us to Christ.

(ii) There is knowledge. It is the simple fact that men did not know what God was like until Jesus came. The Greeks thought of a passionless God, beyond all joy and sorrow, looking on men in calm unmoved detachment--no help there. The Jews thought of a demanding God, whose name was law and whose function was that of judge--nothing but terror there. Jesus came to tell that God was love, and in staggered amazement men could only say, "We never knew that God was like that." One of the great functions of the incarnation was to bring to men the knowledge of God.

(iii) There is forgiveness. We must be clear about one thing regarding forgiveness. It is not so much the remission of penalty as the restoration of a relationship. Nothing can deliver us from certain consequences of our sins; the clock cannot be put back; but estrangement from God is turned to friendship. The distant God has become near and the God we feared has become the lover of the souls of men.

(iv) There is walking in the ways of peace. Peace in Hebrew does not mean merely freedom from trouble; it means all that makes for a man's highest good; and through Christ a man is enabled to walk in the ways that lead to everything that means life, and no longer to all that means death.

-Barclay's Daily Study Bible (NT)

Gill's Exposition of the Whole Bible

And it came to pass, that as soon as the days of his ministration,.... In the order of the course, which might be three, four, five, or six days, according to the number of the heads of the house of their fathers in the course; :-

were accomplished: for though he was deaf and dumb, he was not hereby disqualified for service. Deafness and dumbness excused persons from various duties s but did not disqualify priests: a Levite, if he had lost his voice, was disqualified, but not a priest; t the reason was this, because it was one part of the work of the Levites to sing, and therefore could not perform it without a voice; but such was the work of the priests, that though deaf and dumb, they could discharge it; as cleansing the altar, trimming the lamps, carrying the parts to the altar, laying them upon it, and burning them, or offering any sacrifice, burning incense, c. which was the business of Zacharias which when he had fulfilled, he departed to his own house; which was not at Jerusalem, but in the hill country, in a city of Judah there; see Luke 1:39.

s Misn. Trumot, c. 1. sect. 1, 2. Chagiga, c. 1. sect. 1. t Maimon. & Bartenora in Misn. Cholin, c. 1. sect. 6.

Henry's Complete Commentary on the Bible

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

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

      I. The account given of his parents (Luke 1:5; Luke 1:5): They lived in the days of Herod the king, who was a foreigner, and a deputy for the Romans, who had lately made Judea a province of the empire. This is taken notice of to show that the sceptre was quite departed from Judah, and therefore that now was the time for Shiloh to come, according to Jacob's prophecy, Genesis 49:10. The family of David was now sunk, when it was to rise, and flourish again, in the Messiah. Note, None ought to despair of the reviving and flourishing of religion, even when civil liberties are lost. Israel enslaved, yet then comes the glory of Israel.

      Now the father of John Baptist was a priest, a son of Aaron; his name Zacharias. No families in the world were ever so honoured of God as those of Aaron and David; with one was made the covenant of priesthood, with the other that of royalty; they had both forfeited their honour, yet the gospel again puts honour upon both in their latter days, on that of Aaron in John Baptist, on that of David in Christ, and then they were both extinguished and lost. Christ was of David's house, his forerunner of Aaron's; for his priestly agency and influence opened the way to his kingly authority and dignity. This Zacharias was of the course of Abia. When in David's time the family of Aaron was multiplied, he divided them into twenty-four courses, for the more regular performances of their office, that it might never be either neglected for want of hands or engrossed by a few. The eighth of those was that of Abia (1 Chronicles 24:10), who was descended from Eleazar, Aaron's eldest son; but Dr. Lightfoot suggests that many of the families of the priests were lost in the captivity, so that after their return they took in those of other families, retaining the names of the heads of the respective courses. The wife of this Zacharias was of the daughters of Aaron too, and her name was Elisabeth, the very same name with Elisheba the wife of Aaron, Exodus 6:23. The priests (Josephus saith) was very careful to marry within their own family, that they might maintain the dignity of the priesthood and keep it without mixture.

      Now that which is observed concerning Zacharias and Elisabeth is,

      1. That they were a very religious couple (Luke 1:6; Luke 1:6): They were both righteous before God; they were so in his sight whose judgment, we are sure, is according to truth; they were sincerely and really so. They are righteous indeed that are so before God, as Noah in his generation, Genesis 7:1. They approved themselves to him, and he was graciously pleased to accept them. It is a happy thing when those who are joined to each other in marriage are both joined to the Lord; and it is especially requisite that the priests, the Lord's ministers, should with their yoke-fellows be righteous before God, that they may be examples to the flock, and rejoice their hearts. They walked in all the commandments and ordinances of the Lord, blameless. (1.) Their being righteous before God was evidenced by the course and tenour of their conversations; they showed it, not by their talk, but by their works; by the way they walked in and the rule they walked by. (2.) They were of a piece with themselves; for their devotions and their conversations agreed. They walked not only in the ordinances of the Lord, which related to divine worship, but in the commandments of the Lord, which have reference to all the instances of a good conversation, and must be regarded. (3.) They were universal in their obedience; not that they never did in any thing come short of their duty, but it was their constant care and endeavor to come up to it. (4.) Herein, though they were not sinless, yet they were blameless; nobody could charge them with any open scandalous sin; they lived honestly and inoffensively, as ministers and their families are in a special manner concerned to do, that the ministry be not blamed in their blame.

      2. That they had been long childless,Luke 1:7; Luke 1:7. Children are a heritage of the Lord. But there are many of his heirs in a married state, that yet are denied this heritage; they are valuable desirable blessings; yet many there are, who are righteous before God, and, if they had children, would bring them up in his fear, who yet are not thus blessed, while the men of this world are full of children (Psalms 17:14), and send forth their little ones like a flock,Job 21:11. Elisabeth was barren, and they began to despair of ever having children, for they were both now well stricken in years, when the women that have been most fruitful leave off bearing. Many eminent persons were born of mothers that had been long childless, as Isaac, Jacob, Joseph, Samson, Samuel, and so here John Baptist, to make their birth the more remarkable and the blessing of it the more valuable to their parents, and to show that when God keeps his people long waiting for mercy he sometimes is pleased to recompense them for their patience by doubling the worth of it when it comes.

      II. The appearing of an angel to his father Zacharias, as he was ministering in the temple, Luke 1:8-11; Luke 1:8-11. Zechariah the prophet was the last of the Old Testament that was conversant with angels, and Zacharias the priest the first in the New Testament. Observe,

      1. How Zacharias was employed in the service of God (Luke 1:8; Luke 1:8): He executed the priest's office, before God, in the order of his course; it was his week of waiting, and he was upon duty. Though his family was not built up, or made to grow, yet he made conscience of doing the work of his own place and day. Though we have not desired mercies, yet we must keep close to enjoined services; and, in our diligent and constant attendance on them, we may hope that mercy and comfort will come at last. Now it fell to Zacharias's lot to burn incense morning and evening for that week of his waiting, as other services fell to other priests by lot likewise. The services were directed by lot, that some might not decline them and others engross them, and that, the disposal of the lot being from the Lord, they might have the satisfaction of a divine call to the work. This was not the high priest burning incense on the day of atonement, as some have fondly imagined, who have thought by that to find out the time of our Saviour's birth; but it is plain that it was the burning of the daily incense at the altar of incense (Luke 1:11; Luke 1:11), which was in the temple (Luke 1:9; Luke 1:9), not in the most holy place, into which the high priest entered. The Jews say that one and the same priest burned not incense twice in all his days (there were such a multitude of them), at least never more than one week. It is very probable that this was upon the sabbath day, because there was a multitude of people attending (Luke 1:10; Luke 1:10), which ordinarily was not on a week day; and thus God usually puts honour upon his own day. And then if Dr. Lightfoot reckon, with the help of the Jewish calendars, that this course of Abia fell on the seventeenth day of the third month, the month Sivan, answering to part of May and part of June, it is worth observing that the portions of the law and the prophets which were read this day in synagogues were very agreeable to that which was doing in the temple; namely, the law of the Nazarites (Numbers 6:1-27), and the conception of Samson, Judges 13:1-25

      While Zacharias was burning incense in the temple, the whole multitude of the people were praying without,Luke 1:10; Luke 1:10. Dr. Lightfoot says that there were constantly in the temple, at the hour of prayer, the priests of the course that then served, and, if it were the sabbath day, those of that course also that had been in waiting the week before, and the Levites that served under the priests, and the men of the station, as the Rabbin call them, who were the representatives of the people, in putting their hands upon the head of the sacrifices, and many besides, who, moved by devotion, left their employments, for that time, to be present at the service of God; and those would make up a great multitude, especially on sabbaths and feast-days: now these all addressed themselves to their devotions (in mental prayer, for their voice was not heard), when by the tinkling of a bell they had notice that the priest was gone in to burn incense. Now observe here, (1.) That the true Israel of God always were a praying people; and prayer is the great and principal piece of service by which we give honour to God, fetch in favours from him, and keep up our communion with him. (2.) That then, when ritual and ceremonial appointments were in full force, as this of burning incense, yet moral and spiritual duties were required to go along with them, and were principally looked at. David knew that when he was at a distance from the altar his prayer might be heard without incense, for it might be directed before God as incense,Psalms 141:2. But, when he was compassing the altar, the incense could not be accepted without prayer, any more than the shell without the kernel. (3.) That is not enough for us to be where God is worshipped, if our hearts do not join in the worship, and go along with the minister, in all the parts of it. If he burn the incense ever so well, in the most pertinent, judicious, lively prayer, if we be not at the same time praying in concurrence with him, what will it avail us? (4.) All the prayers we offer up to God here in his courts are acceptable and successful only in virtue of the incense of Christ's intercession in the temple of God above. To this usage in the temple-service there seems to be an allusion (Revelation 8:1; Revelation 8:3; Revelation 8:4), where we find that there was silence in heaven, as there was in the temple, for half an hour, while the people were silently lifting up their hearts to God in prayer; and that there was an angel, the angel of the covenant, who offered up much incense with the prayers of all saints before the throne. We cannot expect an interest in Christ's intercession if we do not pray, and pray with our spirits, and continue instant in prayer. Nor can we expect that the best of our prayers should gain acceptance, and bring in an answer of peace, but through the mediation of Christ, who ever lives, making intercession.

      2. How, when he was thus employed, he was honoured with a messenger, a special messenger sent from heaven to him (Luke 1:11; Luke 1:11): There appeared unto him an angel of the Lord. Some observe, that we never read of an angel appearing in the temple, with a message from God, but only this one to Zacharias, because there God had other ways of making known his mind, as the Urim and Thummim, and by a still small voice from between the cherubim; but the ark and the oracle were wanting in the second temple, and therefore, when an express was to be sent to a priest in the temple, an angel was to be employed in it, and thereby the gospel was to be introduced, for that, as the law, was given at first very much by the ministry of angels, the appearance of which we often read of in the Gospels and the Acts, though the design both of the law and of the gospel, when brought to perfection, was to settle another way of correspondence, more spiritual, between God and man. This angel stood on the right side of the altar of incense, the north side of it, saith Dr. Lightfoot, on Zacharias's right hand; compare this with Zechariah 3:1, where Satan stands at the right hand of Joshua the priest, to resist him; but Zacharias had a good angel standing at his right hand, to encourage him. Some think that this angel appeared coming out of the most holy place, which led him to stand at the right side of the altar.

      3. What impression this made upon Zacharias (Luke 1:12; Luke 1:12): When Zacharias saw him, it was a surprise upon him, even to a degree of terror, for he was troubled, and fear fell upon him,Luke 1:12; Luke 1:12. Though he was righteous before God, and blameless in his conversation, yet he could not be without some apprehensions at the sight of one whose visage and surrounding lustre bespoke him more than human. Ever since man sinned, his mind has been unable to bear the glory of such revelations and his conscience afraid of evil tidings brought by them; even Daniel himself could not bear it, Daniel 10:8. And for this reason God chooses to speak to us by men like ourselves, whose terror shall not make us afraid.

      III. The message which the angel had to deliver to him, Luke 1:13; Luke 1:13. He began his message, as angels generally did, with, Fear not. Perhaps it had never been Zacharias's lot to burn incense before; and, being a very serious conscientious man, we may suppose him full of care to do it well, and perhaps when he saw the angel he was afraid lest he came to rebuke him for some mistake or miscarriage; "No," saith the angel, "fear not; I have no ill tidings to bring thee from heaven. Fear not, but compose thyself, that thou mayest with a sedate and even spirit receive the message I have to deliver thee." Let us see what that is.

      1. The prayers he has often made shall now receive an answer of peace: Fear not, Zacharias, for thy prayer is heard. (1.) If he means his particular prayer for a son to build up his family, it must be the prayers he had formerly made for that mercy, when he was likely to have children; but we may suppose, now that he and his wife were both well stricken in years, as they had done expecting it, so they had done praying for it: like Moses, it sufficeth them, and they speak no more to God of that matter,Deuteronomy 3:26. But God will now, in giving this mercy, look a great way back to the prayers that he had made long since for and with his wife, as Isaac for and with his, Genesis 25:21. Note, Prayers of faith are filed in heaven, and are not forgotten, though the thing prayed for is not presently given in. Prayers made when we were young and coming into the world may be answered when we are old and going out of the world. But, (2.) If he means the prayers he was now making, and offering up with his incense, we may suppose that those were according to the duty of his place, for the Israel of God and their welfare, and the performance of the promises made to them concerning the Messiah and the coming of his kingdom: "This prayer of thine is now heard: for thy wife shall shortly conceive him that is to be the Messiah's forerunner." Some of the Jewish writers themselves say that the priest, when he burnt incense, prayed for the salvation of the whole world; and now that prayer shall be heard. Or, (3.) In general, "The prayers thou now makest, and all thy prayers, are accepted of God, and come up for a memorial before him" (as the angel said to Cornelius, when he visited him at prayer, Acts 10:30; Acts 10:31); "and this shall be the sign that thou are accepted of God, Elisabeth shall bear thee a son." Note, it is very comfortable to praying people to know that their prayers are heard; and those mercies are doubly sweet that are given in answer to prayer.

      2. He shall have a son in his old age, by Elisabeth his wife, who had been long barren, that by his birth, which was next to miraculous, people might be prepared to receive and believe a virgin's bringing forth of a son, which was perfectly miraculous. He is directed what name to give his son: Call him John, in Hebrew Johanan, a name we often meet in the Old Testament: it signifies gracious. The priests must beseech God that he will be gracious (Malachi 1:9), and must so bless the people,Numbers 6:25. Zacharias was now praying thus, and the angel tells him that his prayer is heard, and he shall have a son, whom, in token of an answer to his prayer, he shall call Gracious, or, The Lord will be gracious,Isaiah 30:18; Isaiah 30:19.

      3. This son shall be the joy of his family and of all his relations, Luke 1:14; Luke 1:14. He shall be another Isaac, thy laughter; and some think that is partly intended in his name, John. He shall be a welcome child. Thou for thy part shall have joy and gladness. Note, Mercies that have been long waited for, when they come at last, are the more acceptable. "He shall be such a son as thou shalt have reason to rejoice in; many parents, if they could foresee what their children will prove, instead of rejoicing at their birth, would wish they had never been; but I will tell thee what thy son will be, and then thou wilt not need to rejoice with trembling at his birth, as the best must do, but mayest rejoice with triumph at it." Nay, and many shall rejoice at his birth; all the relations of the family will rejoice in it, and all its well-wishers, because it is for the honour and comfort of the family, Luke 1:58; Luke 1:58. All good people will rejoice that such a religious couple as Zacharias and Elisabeth have a son, because they will give him a good education, such as, it may be hoped, will make him a public blessing to his generation. Yea, and perhaps many shall rejoice by an unaccountable instinct, as a presage of the joyous days the gospel will introduce.

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

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

      (2.) He shall be a Nazarite, set apart to God from every thing that is polluting; in token of this, according to the law of Nazariteship, he shall drink neither wine nor strong drink,--or, rather, neither old wine nor new; for most think that the word here translated strong drink signifies some sort of wine, perhaps those that we call made wines, or any thing that is intoxicating. He shall be, as Samson was by the divine precept (Judges 13:7), and Samuel by his mother's vow (1 Samuel 1:11), a Nazarite for life. It is spoken of as a great instance of God's favour to his people that he raised up of their sons for prophets, and their young men for Nazarites (Amos 2:11), as if those that were designed for prophets were trained up under the discipline of the Nazarites; Samuel and John Baptist were; which intimates that those that would be eminent servants of God, and employed in eminent services, must learn to live a life of self-denial and mortification, must be dead to the pleasures of sense, and keep their minds from every thing that is darkening and disturbing to them.

      (3.) He shall be abundantly fitted and qualified for those great and eminent services to which in due time he shall be called: He shall be filled with the Holy Ghost, even from his mother's womb, and as soon as it is possible he shall appear to have been so. Observe, [1.] Those that would be filled with the Holy Ghost must be sober and temperate, and very moderate in the use of wine and strong drink; for that is it that fits him for this. Be not drunk with wine, but be filled with the Spirit, with which that is not consistent, Ephesians 5:18. [2.] It is possible that infants may be wrought upon by the Holy Ghost, even from their mother's womb; for John Baptist even then was filled with the Holy Ghost, who took possession of his heart betimes; and an early specimen was given of it, when he leaped in his mother's womb for joy, at the approach of the Saviour; and afterwards it appeared very early that he was sanctified. God had promised to pour out his Spirit upon the seed of believers (Isaiah 44:3), and their first springing up in a dedication of themselves betimes to God is the fruit of it, Luke 1:4; Luke 1:5. Who then can forbid water, that they should not be baptized who for aught we know (and we can say no more of the adult, witness Simon Magus) have received the Holy Ghost as well as we, and have the seeds of grace sown in their hearts? Acts 10:47.

      (4.) He shall be instrumental for the conversion of many souls to God, and the preparing of them to receive and entertain the gospel of Christ, Luke 1:16; Luke 1:17.

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

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

      [3.] He shall go in the spirit and power of Elias. That is, First, He shall be such a man as Elias was, and do such work as Elias did,--shall, like him, preach the necessity of repentance and reformation to a very corrupt and degenerate age,--shall, like him, be bold and zealous in reproving sin and witnessing against it even in the greatest, and be hated and persecuted for it by a Herod and his Herodias, as Elijah was by an Ahab and his Jezebel. He shall be carried on in his work, as Elijah was, by a divine spirit and power, which shall crown his ministry with wonderful success. As Elias went before the writing prophets of the Old Testament, and did as it were usher in that signal period of the Old-Testament dispensation by a little writing of his own (2 Chronicles 21:12), so John Baptist went before Christ and his apostles, and introduced the gospel dispensation by preaching the substance of the gospel doctrine and duty, Repent, with an eye to the kingdom of heaven. Secondly, He shall be that very person who was prophesied of by Malachi under the name of Elijah (Malachi 4:5), who should be sent before the coming of the day of the Lord. Behold, I send you a prophet, even Elias, not Elias the Tishbite (as the LXX. has corruptly read it, to favour the Jews' traditions), but a prophet in the spirit and power of Elias, as the angel here expounds it.

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

      [5.] Hereby he shall turn the hearts of the fathers to the children, that is, of the Jews to the Gentiles; shall help to conquer the rooted prejudices which the Jews have against the Gentiles, which was done by the gospel, as far as it prevailed, and was begun to be done by John Baptist, who came for a witness, that all through him might believe, who baptized and taught Roman soldiers as well as Jewish Pharisees, and who cured the pride and confidence of those Jews who gloried in their having Abraham to their father, and told them that God would out of stones raise up children unto Abraham (Matthew 3:9), which would tend to cure their enmity to the Gentiles. Dr. Lightfoot observes, It is the constant usage of the prophets to speak of the church of the Gentiles as children to the Jewish church, Isaiah 54:5; Isaiah 54:6; Isaiah 54:13; Isaiah 60:4; Isaiah 60:9; Isaiah 62:5; Isaiah 66:12. When the Jews that embraced the faith of Christ were brought to join in communion with the Gentiles that did so too, then the heart of the fathers was turned to the children. And he shall turn the disobedient to the wisdom of the just, that is, he shall introduce the gospel, by which the Gentiles, who are now disobedient, shall be turned, no so much to their fathers the Jews, but to the faith of Christ, here called the wisdom of the just, in communion with the believing Jews; or thus, He shall turn the hearts of the fathers with the children, that is, the hearts of old and young, shall be instrumental to bring some of every age to be religious, to work a great reformation in the Jewish nation, to bring them off from a ritual traditional religion which that had rested in, and to bring them up to substantial serious godliness: and the effect of this will be, that enmities will be slain and discord made to cease; and they are at variance, being united in his baptism, will be better reconciled one to another. This agrees with the account Josephus gives of John Baptist, Antiq. 18. 117-118. "That he was a good man, and taught the Jews the exercise of virtue, in piety towards God, and righteous towards one another, and that they should convene and knit together in baptism." And he saith, "The people flocked after him, and were exceedingly delighted in his doctrine." Thus he turned the hearts of fathers and children to God and to one another, by turning the disobedient to the wisdom of the just. Observe, First, True religion is the wisdom of just men, in distinction from the wisdom of the world. It is both our wisdom and our duty to be religious; there is both equity and prudence in it. Secondly, It is not possible but that those who have been unbelieving and disobedient may be turned to the wisdom of the just; divine grace can conquer the greatest ignorance and prejudice. Thirdly, The great design of the gospel is to bring people home to God, and to bring them nearer to one another; and on this errand John Baptist is sent. In the mention that is twice made of his turning people, there seems to be an allusion to the name of the Tishbite, which is given to Elijah, which, some think, does not denote the country or city he was of, but has an appellative signification, and therefore the render it Elijah the converter, one that was much employed, and very successful, in conversion-work. The Elias of the New Testament is therefore said to turn or convert many to the Lord their God.

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

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

      1. What his unbelief spoke, Luke 1:18; Luke 1:18. He said to the angel, Whereby shall I know this? This was not a humble petition for the confirming of his faith, but a peevish objection against what was said to him as altogether incredible; as if he should say, "I can never be made to believe this." He could not but perceive that it was an angel that spoke to him; the message delivered, having reference to the Old-Testament prophecies, carried much of its own evidence along with it. There are many instances in the Old Testament of those that had children when they were old, yet he cannot believe that he shall have this child of promise: "For I am an old man, and my wife hath not only been all her days barren, but is now well stricken in years, and not likely ever to have children." Therefore he must have a sign given him, or he will not believe. Though the appearance of an angel, which had long been disused in the church, was sign enough,--though he had this notice given him in the temple, the place of God's oracles, where he had reason to think no evil angel would be permitted to come,--though it was given him when he was praying, and burning incense,--and though a firm belief of that great principle of religion that God has an almighty power, and with him nothing is impossible, which we ought not only to know, but to teach others, was enough to silence all objections,--yet, considering his own body and his wife's too much, unlike a son of Abraham, he staggered at the promise,Romans 4:19; Romans 4:20.

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

      (1.) The angel stops his mouth, by asserting his authority. Doth he ask, Whereby shall I know this? Let him know it by this, I am Gabriel,Luke 1:19; Luke 1:19. He puts his name to his prophecy, doth as it were sign it with his own hand, teste meipso--take my word for it. Angels have sometimes refused to tell their names, as to Manoah and his wife; but his angel readily saith, I am Gabriel, which signifies the power of God, or the mighty one of God, intimating that the God who bade him say this was able to make it good. He also makes himself known by this name to put him in mind of the notices of the Messiah's coming sent to Daniel by the man Gabriel,Daniel 8:16; Daniel 9:21. "I am the same that was sent then, and am sent now in pursuance of the same intention." He is Gabriel, who stands in the presence of God, an immediate attendant upon the throne of God. The prime ministers of state in the Persian court are described by this, that they saw the king's face,Esther 1:14. "Though I am now talking with thee here, yet I stand in the presence of God. I know his eye is upon me, and I dare not say any more than I have warrant to say. But I declare I am sent to speak to thee, sent on purpose to show thee these glad tidings, which, being so well worthy of all acceptation, thou oughtest to have received cheerfully."

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

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

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

      2. When he came out, he was speechless,Luke 1:22; Luke 1:22. He was now to have dismissed the congregation with a blessing, but was dumb and not able to do it, that the people may be minded to expect the Messiah, who can command the blessing, who blesseth indeed, and in whom all the nations of the earth are blessed. Aaron's priesthood is now shortly to be silenced and set aside, to make way for the bringing in of a better hope.

      3. He made a shift to give them to understand that he had seen a vision, by some awful signs he made, for he beckoned to them, and remained speechless,Luke 1:22; Luke 1:22. This represents to us the weakness and deficiency of the Levitical priesthood, in comparison with Christ's priesthood and the dispensation of the gospel. The Old Testament speaks by signs, gives us some intimations of divine and heavenly things, but imperfect and uncertain; it beckons to us, but remains speechless. It is the gospel that speaks to us articulately, and gives us a clear view of that which the Old Testament was seen through a glass darkly.

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

Kelly Commentary on Books of the Bible

The preface of Luke's gospel is as instructive as the introduction of either of the two preceding gospels. It is obvious to any serious reader that we enter a totally different province, though all be equally divine; but here we have a stronger prominence given to human motive and feeling. To one who needed to learn more of Jesus, writes another godly man, inspired of God, but without drawing particular attention to the fact of inspiration, as if this were a doubtful matter; but, on the contrary, assuming, as all Scripture does, without express statement, that the written word is the word of God. The purpose is, to set before a fellow Christian a man of rank, but a disciple an account, full, accurate, and orderly, of the Lord Jesus, such as one might give that had thorough acquaintance with all the truth of the matter, but in fact such as none could give who was not inspired of God for the purpose. He lets us know that there were many of these memoirs formed on the tradition of those who from the beginning were eyewitnesses and servants of the word. These works have departed; they were human. They were, no doubt, well-intentioned; at least there is here no question of heretics perverting the truth, but of men attempting in their own wisdom to set forth that which only God was competent rightly to make known.

At the same time Luke, the writer of this gospel, apprises us of his motives, instead of presenting a bare and needless statement of the revelation he had received. "It seemed good to me also," etc., is in contrast with these many that had taken it in hand. They had done the work in their fashion, he after another sort, as he proceeds next to explain. Clearly he does not refer to Matthew or Mark, but to accounts that were then handed about among Christians. It could not be otherwise than that many would essay to publish a relation of facts so weighty and engrossing, which, if they had not themselves seen, They had gathered from eye-witnesses conversant with the Lord. These memoirs were floating about. The Holy Ghost distinguishes the writer of this Gospel from these men quite as much as joins him with them. He states that they depended upon those who from the beginning were eye-witnesses and ministers of the word. He says nothing of the kind about himself, as has been rashly inferred from the phrase "to me also," etc., but, as is evident, proceeds to give a wholly different source for his own handling of the matter. In short, he does not intimate that his account of these things was derived from eye-witnesses, yet speaks of his thorough acquaintance with all from the very first, without telling us how he came by it. As for the others, they had taken in hand to "set forth in order a declaration of these things which are most surely believed among us, even as they delivered them unto us, which from the beginning were eye-witnesses." He does not impute falsehood; he affirms that their histories were derived from the traditions of men who saw, heard, and waited on Christ here below; but he attributes no divine character to these numerous writers, and intimates the need of a surer warrant for the faith and instruction of disciples. This he claims to give in his gospel. His own qualification for the task was, as one that had perfect understanding of all things from the very first, to write unto Theophilus in order that he "might know the certainty of those things wherein he had been instructed."

In that expression, "from the very first," he lets us into a difference between his own gospel and the memoirs current among Christians. "From the very first", means that it was an account from the origin or outset, and is fairly rendered in our version. So it is that we find in Luke that he traces things with great fulness, and lays before the reader the circumstances that preceded and that accompanied the whole life of our Lord Jesus Christ up to His ascension to heaven.

Now, he does not enter more than other inspired writers do into an assertion or explanation of his inspired character, which Scripture assumes everywhere. He does not tell us how it was he acquired his perfect understanding of all he communicates. It is not the way of inspired writers to do either. They speak "with authority," even as our Lord taught "with authority;" "not as the scribes" or tradition-mongers. He claims indeed the fullest acquaintance with the subject, and the statement of which would not suit any other evangelist but Luke. It is one who, though inspired like the rest, was drawing his friend and brother with the cords of a man. Inspiration does not as a rule in the least degree interfere with the individuality of the man; still less would it here where Luke is writing of the Son of God as man, born of a woman, and this to another man. Hence he brings out in the preface his own thoughts, feelings, materials for the work, and the blessed aim contemplated. This is the only gospel addressed to a man. This naturally fits, and lets us into the character of the gospel. We are here about to see our Lord Jesus preeminently set forth as man, man most really as such not so much the Messiah, though, of course, that He is; nor even the minister; but the man. Undoubtedly, even as man He is the Son of God, and so He is called in the very first chapter of this gospel. The Son of God He was, as born into the world; not only Son of God before He entered the world, but Son of God from everlasting. That holy thing which should be born of the virgin was to be called the Son of God. Such was His title in that point of view, as having, a body prepared Him, born of a woman, even of the Virgin Mary. Clearly, therefore, this indicates, from the beginning of the gospel, the predominance given to the human side of the Lord Jesus here. What was manifest in Jesus, in every work and in every word of His, displayed what was divine; but He was none the less man; and He is here viewed as such in everything. Hence, therefore, it was of the deepest interest to have the circumstances unerringly marked out in which this wondrous man entered the world, and walked up and down here. The Spirit of God deigns by Luke to open the whole scene, from those that surrounded the Lord with the various occasions that appealed to His heart, till His ascension. But there is another reason also for the peculiar beginning of St. Luke. Thus, as he of the evangelists most of all approaches the great apostle of the Gentiles, of whom to a certain extent he was the companion, as we know from the Acts of the Apostles, counted by the apostle one of his fellow-labourers, too, we find him acting, by the Holy Ghost's guidance, upon that which was the great distinguishing character of the apostle Paul's service and testimony "To the Jew first, and also to the Gentile."

Accordingly our gospel, although it is essentially Gentile, as it was addressed to a Gentile and written by a Gentile, begins with an announcement that is more Jewish than any other of the four gospels. It was precisely so with Paul in his service. He began with the Jew. Very soon the Jews proceeded to reject the word, and prove themselves unworthy of eternal life. Paul turned to the Gentiles. The same thing is true of our gospel, so akin to the apostle's writings, that some of the early Christian writers imagined that this was the meaning of an expression of the apostle Paul, far better understood of late. I refer to it now, not because of any truth in that notion, for the remark is totally false; but at the same time, it shows that there was a kind of feeling of the truth underneath the error. They used to imagine that Paul meant the gospel of Luke when he said, " My [or our] Gospel." Happily most of my hearers understand the true bearing of the phrase enough to detect so singular an error; but still it does show that even the dullest of men could not avoid perceiving that there was a tone of thought, and current of feeling, in the gospel of Luke which harmonized very largely with the apostle Paul's testimony. Yet it was not at all as bringing out what the apostle Paul calls his gospel, or "the mystery of the gospel," etc.; but certainly it was the great moral groundwork through which it lay at any rate, which most thoroughly accorded with, and prepared for it. Hence it is, after presenting Christ in the richest grace to the godly Jewish remnant, that we have first and fully given by Luke the account of God's bringing the first-begotten Son into this world, having it in His purpose to put in relation with Him the whole human race, and most especially preparing the way for His grand designs. and counsels with regard to the Gentiles. Nevertheless, first of all, He justifies Himself in His ways, and shows that He was ready to accomplish every promise that He had made to the Jews.

What we have, therefore, in the first two chapters of Luke, is God's vindication in the Lord Jesus presented as the One in whom He was ready to make good all His old pledges to Israel. Hence the whole scene agrees with this feeling on God's part towards Israel. A priest is seen righteous according to the law, bus his wife without that offspring which the Jews looked for as the mark of God's favour towards them. Now God was visiting the earth in grace; and, as Zechariah ministered in the priest's office, an angel, even there a stranger, except for purposes of pity towards the miserable betimes (John 5:1-47), but long unseen as the witness of the glorious ways of God, announced to him the birth of a son, the forerunner of the Messiah. The unbelief even of the godly in Israel was apparent in the conduct of Zacharias; and God reproved it with inflicted dumbness, but failed not in His own grace. This, however, was but the harbinger of better things; and the angel of the Lord was despatched on a second errand, and re-announces that most ancient revelation of a fallen paradise, that mightiest promise of God, which stands out from all others to the fathers and in the prophets, and which, indeed, was to compass within itself the accomplishment of all the promises of God. He makes known to the virgin Mary a birth no way connected with nature, and yet the birth of a real man; for that man was the Son of the Highest a man to sit upon the throne, so long vacant, of His father David.

Such was the word. I need not say that there were truths still more blessed and profounder than this of the throne of Israel, accompanying that announcement, on which it is impossible to dwell now, if we are tonight to traverse any considerable part of our gospel. Suffice it to say, we have thus all the proofs of God's favour to Israel, and faithfulness to His promises, both in the forerunner of the Messiah, and in the birth of the Messiah Himself. Then follows the lovely burst of praise from the mother of our Lord, and soon after, when the tongue of him that was smitten dumb was loosed, Zacharias speaks, first of all to praise the Lord for His infinite grace.

Luke 2:1-52 pursues the same grand truths: only there is more at hand. The opening verses bring this before us. God was good to Israel, and was displaying His faithfulness accordingly to, not the law, but His promises. How truly the people were in bondage. Hostile Gentiles had the upper hand. The last great empire predicted in Daniel was then in power. "It came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed [or enrolled]. (And this taxing [or enrolment] was first made when Cyrenius was governor of Syria.) And all went to be taxed, every one to his own city." Such was the thought of the world, of the imperial power of that day, the great Roman beast or empire. But if there was a decree from Caesar, there was a most gracious purpose in God. Caesar might indulge his pride, and count the world his own, in the exaggerated style of human ambition and self-complacency; but God was now manifesting what He was, and oh, what a contrast. The Son of God, by this very deed, providentially enters the world at the promised place, Bethlehem. He enters it after a different sort from what we could have ever drawn from the first gospel, where we have Bethlehem still more significant]y mentioned: at any rate, prophecy is cited on the occasion as to the necessity of its being there. That information even the scribes could render to the Magi who came to adore. Here there is nothing of the sort. The Son of God is found not even in an inn, but in the manger, where the poor parents of the Saviour laid him. Every mark follows of the reality of a human birth, and of a human being; but it was Christ the Lord, the witness of the saving, healing, forgiving, blessing grace of God. Not only is His cross thus significant, but His birth, the very place and circumstances being all most evidently prepared. Nor this only; for although we see not here Magi from the East, with their royal gifts, their gold, and frankincense, and myrrh, laid at the feet of the infant king of the Jews, here we have, what I am persuaded was yet more beautiful morally, angelic converse; and suddenly, with the angel (for heaven is not so far off), the choirs of heaven praising God, while the shepherds of earth kept their flocks in the path of humble duty.

Impossible, without ruining, to invert these things! Thus you could not transplant the scene of the Magi into Luke, neither would the introduction of the shepherds, thus visited by the grace of God by night, be so proper in Matthew. What a tale this last told of where God's heart is! How evident from the very first it was, that to the poor the gospel was preached, and how thoroughly in keeping with this Gospel! and we might truly affirm the same I will not say of the glory that Saul saw and taught but most certainly of the grace of God which Paul preached also. This does not hinder that still there is a testimony to Israel; although sundry signs and tokens, the very introduction of the Gentile power, and the moral features of the case, also make it evident that there is something more than a question of Israel and their King. Nevertheless, there meets us here the fullest witness of grace to Israel. So even in the words, somewhat weakened in our version, where it is said, "Fear not: for, behold, I bring you glad tidings of great joy, which shall be," not to all people, but "to all the people." This passage does not go beyond Israel. Manifestly this is entirely confirmed by the context, even if one did not know a word of that language, which, of course, proves what I am now advancing. In the next verse it is, "For unto you is born this day in the city of David a Saviour, which is Christ the Lord." It is evident that, as far as this goes, He is introduced strictly as the One who was to bring in His own person the accomplishment of the promises to Israel.

The angels go farther when they say, "Glory to God in the highest, and on earth peace, good will in men." It is not exactly good will toward men, which is here the point. The word expresses God's good will and complacency in men; it does not say exact]y in man, as if it were only in Christ, though surely this was true in the very highest sense. For the Son of God became, not an angel, but really a man, according to Hebrews ii. It was not the cause of angels that He undertook, or was interested about: it was men He took up. But here appears a good deal more: it is God's delight in man now that His Son is become a man, and witnessed by that astonishing truth. His delight in men, because His Son becoming a man was the first immediate personal step in that which was to introduce His righteousness in justifying sinful men by the cross and resurrection of Christ, which is at hand. Thereby in virtue of that ever-accepted person, and the efficacy of His work of redemption, He could have also the selfsame delight in those that were once guilty sinners, now the objects of His grace for ever. But here, at any rate, the person, and the condition of the person too, by whom all this blessing was to be procured and given, were before His eyes. By the condition of the person is meant, of course, that the Son of God was now incarnate, which even in itself was no small proof, as well as pledge, of the complacency of God in man.

Afterwards Jesus is shown us circumcised, the very offering that accompanied the act proving also still more the earthly circumstances of His parents their deep poverty.

Then comes the affecting scene in the temple, where the aged Simon lifts up the child in his arms; for it had been "revealed unto him by the Holy Ghost, that he should not see death before he had seen the Lord's Christ." So he goes by the Spirit into the temple at this very time. "And when the parents brought in the child Jesus, to do for him after the custom of the law, then took he him up in his arms, and blessed God, and said, Lord, now lettest thou thy servant depart in peace, according to thy word: for mine eyes have seen thy salvation." It is evident that the whole tone is not what we may call formal; it was not that the work was done; but undoubtedly there was virtually in Christ "God's salvation" a most suitable truth and phrase for the companion of him whose fundamental point was "God's righteousness." The Spirit might not yet say "God's righteousness", but He could say "God's salvation." It was the person of the Saviour, viewed according to the prophetic Spirit, who would, in due time, make good everything as to God and man. "Thy salvation which thou hast prepared before the face of all people: a light to lighten", or rather to reveal "the Gentiles;" a light for the revelation of the Gentiles- "and the glory of thy people Israel." I do not regard the former as a millennial description. In the millennium the order would be exactly inverse; for then God will assuredly assign to Israel the first place, and to the Gentiles the second. The Spirit gives Simeon a little advance upon the terms of the prophetic testimony in the Old Testament. The babe, Christ, was a light, he says, for the revelation of the Gentiles, and for the glory of His people Israel. The revelation of the Gentiles, that which was about to follow full soon, would be the effect of the rejection of Christ. The Gentiles, instead of lying hidden as they had been in the Old Testament times, unnoticed in the dealings of God, and instead of being put into a subordinate place to that of Israel, as they will be by and by in the millennium, were, quite distinctly from both, now to come into prominence, as no doubt the glory of the people Israel will follow in that day. Here, indeed, we see the millennial state; But the light to lighten the Gentiles far more fully finds its answer in the remarkable place which the Gentiles enter now by the excision of the Jewish branches of the olive tree. This, I think, is confirmed by what we find afterwards. Simeon does not pretend to bless the child; but when he blesses the parents, he says to Mary, "Behold, this child is set for the fall and rising again of many in Israel." It is plain that the Spirit gave him to set forth the Messiah cut off, and the effect of it, "for a sign," he adds, "that shall be spoken against. Yea, a sword shall pierce through thy own soul also" a word that was accomplished in the feelings to Mary at the cross of the Lord Jesus. But there is more: Christ's shame acts as a moral probe, as it is said here- "That the thoughts of many hearts may be revealed." May I not ask, where could we find such language, except in Luke? Tell me, if you can, any other of the evangelists, whom it would suit for a moment?

Nor is it only to these words I would call your attention, as eminently characteristic of our gospel. Take the mighty grace of God revealed in Christ, on the one hand; on the other, take the dealing with the hearts of men as the result of the cross morally. These are the two main peculiarities which distinguish the writings of Luke. Accordingly also we find that, the note of grace being once struck in the heart of Simeon, as well as of those immediately connected with our Lord Jesus in His birth, it extends itself widely, for joy cannot be stifled or hid. So the good news must flow from one to another, and God takes care that Anna the prophetess should come in; for here we have the revival, not only of angel visits, but of the prophetic Spirit in Israel. "And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age," and had waited long in faith, but, as ever, was not disappointed. "She was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day. And she coming in that instant," etc. How good the Lord is in thus ordering circumstances, no less than preparing the heart! "She, coming in that instant, gave thanks likewise unto the Lord, and spake of Him to all them that looked for redemption in Jerusalem."

Nor is this all the Spirit gives here. The chapter closes with a picture of our Saviour that is admirably consonant to this gospel, and to no other; for what gospel would it suit to speak of our Lord as a youth? to give us a moral sketch of this wondrous One, now no longer the babe of Bethlehem, but in the lowly company of Mary and Joseph, grown up to the age of twelve years? He is found, according to the order of the law, duly with His parents in Jerusalem for the great feast; but He is there as one to whom the word of God was most precious, and who had more understanding than His teachers. For Him, viewed as man, there was not only the growth of the body, but also development in every other way that became man, always expanding, yet always perfect, as truly man as God. "He increased in wisdom and stature, and in favour with God and man." But there is more than this; for the inspired writer lets us know how He was reproached by His parents, who could but little understand what it was for Him even then to find His meat in doing the will of God. As they journeyed from Jerusalem, missing Him, they return, and find Him in the midst of the doctors. A delicate place it might seem for a youth, but in Him how beautiful was all! and what propriety! "Both hearing them", it is said, "and asking them questions." Even the Saviour, though full of divine knowledge, does not take the place now of teaching with authority never, of course, as the scribes. But even though consciously Son and the Lord God, still was He the child Jesus; and as became One who deigned to be such, in the midst of those older in years, though they knew infinitely less than Himself, there was the sweetest and most comely lowliness. "Both hearing them, and asking them questions." What grace there was in the questions of Jesus! what infinite wisdom in the presence of the darkness of these famous teachers! Still, which of these jealous rabbis could discern the smallest departure from exquisite and absolute propriety? Nor this only; for we are told that "his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing. And He said unto them, How is it that ye sought me? wist ye not that I must be about my Father's business?" The secret thus early comes out. He waited for nothing. He needed no voice from heaven to tell Him that He was the Son of God; He needed no sign of the Holy Ghost descending to assure Him of His glory or mission. These were, no doubt, seen and heard; and it was all right in its season, and important in its place; but I repeat that He needed nothing to impart the consciousness that He was the Son of the Father. He knew it intrinsically, and entirely independent of a revelation from another.

There was, no doubt, that divine gift imparted to Him afterwards, when the Holy Ghost sealed the man Christ Jesus. "Him hath God the Father sealed," as it is said, and surely quite right. But the notable fact here is, that at this early age, when a youth twelve years old, He has the distinct consciousness that He was the Son, as no one else was or could be. At the same time He returns with His parents, and is as dutiful in obedience to them as if He were only an unblemished child of man their child. The Son of the Father He was, as really as the Son of man. "He came to Nazareth, and was subject unto them." It is the divine person, but the perfect man, perfect in every relation suitable for such a person. Both these truths, therefore, prove themselves to be true, not more in doctrine than in fact.

Then a new scene opens in Luke 3:1-38. "In the fifteenth year of the reign of Tiberius Caesar" (for men soon pass away, and slight is the trace left by the course of earth's great ones), "Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene, Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness." How strange is this state of things! Not only have we the chief power of the world passed into another hand; not only do we see the Edomite a political confusion in the land, but a religious Babel too. What a departure from all divine order! Who ever heard of two high priests before? Such were the facts when the manifestation of the Christ drew near, "Annas and Caiaphas being, the high priests." No changes in the world, nor abasement in the people of the Lord, nor strange conjunction of the priests, nor mapping, out of the land by the stranger, would interfere with the purposes of grace; which, on the contrary, loves to take up men and things at their worst, and shows what God is towards the needy. So John the Baptist goes forth here, not as we traced him in the gospels of Matthew and Mark, but with a special character stamped upon him akin to the design of Luke. "He came into all the country about Jordan, preaching the baptism of repentance for the remission of sins." Here we see the remarkable largeness of his testimony. "Every valley shall be filled," he says, "and every mountain and hill shall be brought low." Such a quotation puts him virtually in connection with the Gentiles, and not merely with the Jew or Jewish purposes. "All flesh," it is therefore added, "shall see the salvation of God."

It is evident that the terms intimate the widening of divine grace in its sphere. This is apparent in the manner in which John the Baptist speaks. When he addresses the multitude, observe how he deals with them. It is not a question now of reproving Pharisees and Sadducees coming to his baptism, as in Matthew, but while he here solemnly warns the multitude, the evangelist records his words to each class. They were the same as in the days of the prophets; they were no better after all. Man was far from God: he was a sinner; and, without repentance and faith, what could avail their religious privileges? To what corruption had they not been led through unbelief? "O generation of vipers," he says, "who hath warned you to flee from the wrath to come? Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father." This, again, accounts for the details of the different classes that come before John the Baptist, and the practical dealing with the duties of each an important thing, I believe, for us to bear in mind; for God thinks of souls; and whenever we have real moral discipline according to His mind, there is a dealing with men as they are, taking them up in the circumstances of their every-day life. Publicans, soldiers, people they each hear respective]y their own proper word. So in that repentance, which the gospel supposes as its invariable accompaniment, it is of moment to bear in mind that, while all have gone astray, each has also followed his own way.

But, again, we have his testimony to the Messiah. "And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ or not; John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire: whose fan is in his hand, and he will throughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable. And many other things in his exhortation preached he unto the people." . And here, too, you will observe an evident and striking illustration of Luke's manner. Having introduced John, he finishes his history before he turns to the subject of the Lord Jesus. Therefore he adds the fact, that "Herod the tetrarch, being reproved by him, added yet this above all the evil that he had done, that he shut up John in prison." Hence it is clear that the order of Luke is not here, at any rate, that of historic fact. This is nothing peculiar. Any one who is at all acquainted with historians, either ancient or modern, must know that they do the same thing. It is common and almost inevitable. Not that they all do so, any more than all the evangelists; but still it is the way of many historians, who are reckoned amongst the most exact, not to arrange facts like the mere chroniclers of an annual register, which confessedly is rather a dull, rude way of giving us information. They prefer to group the facts into classes, so as to bring out the latent springs, and the consequences even though unsuspected, and, in short, all they desire of moment in the most distinct and powerful manner. Thus Luke, having introduced John here, does not care to interrupt the subsequent account of our Lord, till the embassy of John's messengers fell into the illustration of another theme. There is no room left for misunderstanding this brief summary of the Baptist's faithful conduct from first to last, and its consequences. So true is this, that he records the baptism of our Lord by John immediately after the mention that John was put in prison. Chronological sequence here manifestly yields to graver demands.

Next comes the baptism of those who resorted to John, and above all of Christ. "And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph," etc. Now, at first sight, the insertion of a pedigree at this point seems irregular enough; but Scripture is always right, and wisdom is justified of her children. It is the expression of a weighty truth, and in the most fitting, place. The Jewish scene closes. The Lord has been fully shown to the righteous remnant, i.e. what He was to Israel. God's grace and faithfulness to His promises had presented to them an admirable testimony; and the more so, as it was in the face of the last great or Roman empire. We have had the priest fulfilling his function in the sanctuary; then the angel's visits to Zechariah, to Mary, and, final]y, to the shepherds. We have had also the great prophetic sign of Immanuel born of the virgin, and now the forerunner, greater than any prophet, John the Baptist, the precursor of the Christ. It was all vain. They were a generation of vipers even as John himself testified about them. Nevertheless, on the part of Christ, there was ineffable grace wherever any heeded the call of John albeit the faintest working of divine life in the soul. The confession of the truth of God against themselves, the acknowledgment that they were sinners, drew the heart of Jesus to them. In Him was no sin, no, not the smallest taint of it, nor connection with it: nevertheless, Jesus was with those who repaired to the baptism of John. It was of God. No necessity of sin brought Him there; but, on the contrary, grace the pure fruit of divine grace in Him. He who had nothing to confess or repent was none the less the One that was the very expression of the grace of God. He would not be separated from those in whom there was the smallest response to the grace of God. Jesus, therefore does not for the present take people out of Israel, so to speak, any more than from among men severally into association with Himself; He associates Himself with those who were thus owning the reality of their moral condition in the sight of God. He would be with them in that recognition, not of course for Himself, as if He personally needed, but their companion in His grace. Depend upon it, that this same truth connects itself with the whole career of the Lord Jesus. Whatever the changes may have been before or at His death, they only illustrated increasingly this mighty and fruitful principle.

Who, then, was the baptised man on whom, as He prayed, heaven opened, and the Holy Ghost descended, and a voice from heaven said, "Thou art my beloved Son: in thee I am well pleased"? It was One whom the inspiring Spirit here loves to trace finally up thus: "Which was the Son of Adam, which was the Son of God." One that was going to be tried as Adam was tried yea, as Adam never was tried; for it was in no Paradise that this Second Adam was going to meet the tempter, but in the wilderness. It was in the wreck of this world; it was in the scene of death over which God's judgment hung; it was under such circumstances where it was no question of innocence but of divine power in holiness surrounded by evil, where One who was fully man depended on God, and, where no food, no water was, lived by the word of God. Such, and far far more, was this man Christ Jesus. And hence it is that the genealogy of Jesus seems to me precisely where it ought to be in Luke, as indeed it must be whether we see it or not. In Matthew its insertion would have been strange and inappropriate had it there come after His baptism. It would have no suitableness there, because what a Jew wanted first of all to know was the birth of Jesus according to the Old Testament prophecies. That was everything, we may say, to the Jew in the first place, to know the Son that was given, and the child that was born, as Isaiah and Micah predicted. Here we see the Lord as a man, and manifesting this perfect grace in man a total absence of sin; and yet the very One who was found with those who were confessing sin! "The Son of Adam, who was the Son of God." That means, that He was One who, though man, proved that He was God's Son.

Luke 4:1-44 is grounded upon this; and here it is not merely after the dispensational style of Matthew that we find the quotation given, but thoroughly in a moral point of view. In the gospel of Matthew, in the first temptation, our Lord owns Himself to be man, living not by mere natural resource, but by the word of God; in the second He confesses and denies not Himself further to be Messiah, the temptation being addressed to Him as in this capacity; the last clearly contemplates the glory of the "Son of man." This I clearly call dispensational. No doubt it was exactly the way in which the temptation occurred. The first temptation was to leave the position of man. This Christ would not do. "Man", He says, "shall not live by bread alone, but by every word that proceedeth out of the mouth of God." It is much more important to keep God's word than to live; and, at any rate, the only living He valued was living as man by God's word. This is perfection. Faith holds it for certain that God knows how to take care of man. It was man's business to keep God's word: God would not fail to watch over and protect him. Satan, therefore, was foiled. Then Satan tempted by a quotation from Psalms 91:1-16, which clearly describes the Messiah; assuredly Jesus was not going to deny that. He believed and acted upon it. If He were the Messiah, why not, according to this word, prove God? But the Lord Jesus equally refuted him here, though I need not enter now into the particulars of that which we have already looked at. Then came the last temptation addressed to Him, not as Messiah according to a psalm that refers to it, but rather in His quality of the Son of man about to have all the kingdoms of the world. Here Satan's temptation was, "Why do you not come into their possession and enjoyment now?" Jesus would take them only from God, as the rejected of man, and the sufferer for sin, too; not as the living Messiah here below, as if in a hurry to have the promises fulfilled to Him. In vain was the snare spread in His sight; God alone could give, whoever might actually hold, the kingdoms of the world. The price was too dear to pay, the price of worshipping the devil. Jesus thereon denounces the tempter as Satan.

But this is not what we have in our gospel. Here there is no dispensational order of the temptation suitable to the gospel of Matthew. Such an order, which is here that of the facts also, is exactly according to the design of the Holy Spirit in Matthew. But it suits no other gospel. Mark was not called to furnish more than the record of the temptation, with a graphic touch which reveals its dreary scene, and passes on to the active ministry of our blessed Lord. On the other hand, Luke purposely changes the order a bold step, in appearance, to take, and the more if he knew, as I suppose, what was given by the evangelists who preceded him. But it was necessary to his design, and God, I hope to show, puts His own seal upon this deviation from mere time. For, first of all, we have Jesus tried here as man. This must be in every account of the temptation. It is, of course, as man that even the Son of God was tempted of Satan. Here, however, we have, in the second place, the offer of the kingdoms of the world. This, it will be perceived, does not give prominence, like Matthew, to that momentous change of dispensation which ensued on His rejection by the Jew; it does illustrate what the Holy Ghost here puts forward the temptations rising one above the other in moral weight and import. Such I believe to be the key to the changed order of Luke. The first was a temptation to His personal wants Hath God said you shall not eat of any thing? Surely you are at liberty to make the stones bread! Faith vindicates God, remains dependent on Him, and is sure of His appearing for us in due time. Then comes the offer of the kingdoms of the world. If a good man wants to do good, what an offer! But Jesus was here to glorify God. Him He would worship, Him only would He serve. Obedience, obeying God's will, worshipping Him such is the shield against all such overtures of the enemy. Lastly comes the third temptation, through the word of God, on the pinnacle of the temple. This is not the worldly appeal, but one addressed to His spiritual feeling. Need I remark, that a spiritual temptation is to a holy person far subtler and deeper than anything which connected itself with either our wants or our wishes as to the world? Thus there was a personal or bodily, a worldly, and a spiritual temptation. To attain this moral order Luke abandons the sequence of time. Occasionally Matthew, and indeed no one more than he, deserts the simple order of fact whenever it is required by the Spirit's purpose; but in this case Matthew preserves that order; for it so is that by this means he gives prominence to dispensational truth; while Luke, by arranging the acts of temptation otherwise, brings out their moral bearing in the most admirable and instructive way. Accordingly, from Luke 4:8, "Get thee behind me, Satan: for" disappears in the best authorities. The change of order necessitates the omission. The copyists as often added to Luke what is really the language of Matthew; and even some critics have been so undiscerning as not to detect the imposition. As it stands in the received Greek text and the English version, Satan is told to go, and seems to stand his ground and again tempt the Lord, stultifying His command. But the clause I have named (and not merely the word "for," as Bloomfield imagines) is well known to have no claim to stand, as being destitute of adequate authority. There are good manuscripts that contain the clause, but the weight, for antiquity and character of MSS., and for variety of the old versions, is on the other side, not to speak of the internal evidence, which would be decisive with much inferior external evidence. Hence, too, Satan could hardly be spoken of here as going away like one driven off by indignation, as in Matthew. "And when the devil had ended all the [every] temptation, he departed from him for a season." This lets us into another very material truth, that Satan only went off till another season, when he should return. And this he did for a yet severer character of trial at the end of the Lord's life, the account of which is given us with peculiar elaborateness by Luke; for it is his province above all to show the moral import of the agony in the garden of Gethsemane.

Jesus then returned in the power of the Spirit to Galilee. Man was victor over Satan. Unlike the first Adam, the Second Man comes off with energy proved triumphant in obedience. How does He use this power? He repairs to His despised quarters. " And there went out a fame of him to all the region round about. And he taught in their synagogues, being glorified of all. And he came to Nazareth, where he had been brought up." The fact that follows is mentioned here, and here only, with any detail; whatever allusion there may be to it elsewhere, it is here only we have, by the Spirit of God, this most living and characteristic portrait of our Lord Jesus entering upon His ministry among men according to the purpose and ways of divine grace. Deeds of power are but the skirts of His glory. It is not, as Mark opens it out to us, teaching as nobody ever taught, and then dealing with the unclean spirit before them all. This is not the inauguration we have in Luke, any more than a crowd of miracles, at once the herald and the seal of His doctrine, as in Matthew. Neither is it individual dealing with souls, as in John, who shows Him attracting the hearts of those that were with the Baptist or at their lawful occupations, and calling them to follow Him. Here He goes into the synagogue, as His custom was, and stands up to read.

"And there was delivered unto him the book of the prophet Esaias." What a moment! He who is God was become man, and deigns to act as such among men. "And when he had opened the book, he found the place where it is written, The Spirit of the Lord is upon me because he hath anointed me to preach the gospel to the poor." It is the man Christ Jesus. The Spirit of the Lord was not upon Him as God, but as man, and so anointed Him to preach the gospel to the poor. How thoroughly suitable to what we have already seen. "He hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovery of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord. And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him. And he began to say unto them, This day is this Scripture fulfilled in you ears." A real man was there and then the vessel of the grace of God upon the earth, and the Scripture designates this most fully. But where could we find this most apt application of the prophet except in Luke, to whom in point of fact it is peculiar? The entire gospel develops or, at least, accords with it.

"They all bare him witness, and wondered at the gracious words which proceeded out of his mouth," but immediately they turn to unbelief, saying, "Is not this Joseph's son?" "And he said unto them, Ye will surely say unto me this proverb, Physician, heal thyself: whatsoever we have heard done in Capernaum, do also here in thy country." He had been already at work in what Matthew calls "his city;", but the Spirit of God here passes over entirely what had been done there. He would thus ensure the fullest lustre to the "grace of the Lord Jesus Christ, who, though he was rich, yet for our sakes became poor, that we, through his poverty, night be made rich." This is what we have in Luke. Our Lord then shows the moral root of the difficulty in their minds. "Verily I say unto you, No prophet is accepted in his own country. But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land; but unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow." Our Lord does not yet call a publican or receive a Gentile, as inLuke 5:1-39; Luke 5:1-39; Luke 7:1-50; but He tells of the grace of God in that word which they read and heard, but understood not. It was His answer to the incredulity of the Jews, His brethren after the flesh. How solemn are the warnings of grace! It was a Gentile, and not a Jewish widow, who during the days of Israel's apostacy became the marked object of God's mercy. So, too, "many lepers were in Israel in the time of Eliseus the prophet, and none of them was cleansed, saving Naaman the Syrian." At once the hostile rage of the natural man is roused, and his jealousy of divine goodness to the stranger. Those that wondered the moment before at His gracious words are now filled with fury, ready to rend Him. "And they rose up, and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong. But he, passing through the midst of them, went his way, and came down to Capernaum, and taught them on the Sabbath days. And they were astonished at his doctrine: for his word was with power." It is the word that has especial prominence in Luke; and justly so, because the word is the expression of what God is to man, even as it is the word which tries him.

These are the two qualities, therefore, of the gospel: what God is towards man; and what man is, now revealed and proclaimed and brought home by the word of God. Thereby God's grace shines out; thereby, too, the evil of man is morally proved not merely by the law, but yet more by the word that comes in, and by the person of Christ. Man, however, hates it, and no wonder; for, however full of mercy, it leaves no room for the pride, the vanity, the self-righteousness, in short, the importance of man in any way. There is one good, even God.

But this is not all the truth; for the power of Satan is active on the earth. It was then too plain, too universal, to be overlooked; and if man was so unbelieving as to the glory of Jesus, Satan at least felt the power. So it was with the man who had an unclean spirit. "He cried out with a loud voice, saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God." Remark here how Jesus, the fulfilment and fulfiller of God's word, accomplishes law and promise, the prophets and the Psalms. Devils own Him as the Holy One of God and again, we shall see presently, as the Anointed (Christ), the Son of God. In Luke 5:1-39 He is seen acting rather as Jehovah. "And Jesus rebuked him, saying hold thy peace, and come out of him. And when the devil had thrown him in the midst, he came out of him, and hurt him not." This proves, therefore, that there was in Christ not only grace towards man's necessities, but power over Satan. He had vanquished Satan, and proceeds to use His power in behalf of man.

He then enters into Simon's house, and heals his wife's mother. "Now when the sun was setting, all they that had any sick with divers diseases brought them unto him; and he laid his hands on every one of them, and healed them. And devils also came out of many, crying out, and saying, Thou art Christ the Son of God. And he rebuking them suffered them not to speak: for they knew that he was Christ." Here we coalesce with the earlier gospels. When this attracted the attention of men He departs. Instead of using what people call "influence", He will not hear of the people's desire to retain Him in their midst. He walks in faith, the Holy One of God, content with nothing that made man an object to obscure His glory. If followed into a desert place, away from the crowd that admired Him, He lets them know that He must preach the kingdom of God to other cities also; for therefore was He sent. "And he was preaching in the synagogues of Galilee."

And now we have, in the beginning, of the fifth chapter, a fact taken entirely out of its historical place. It is the call of the earlier apostles, more particularly of Simon, who is singled out, just as we have seen one blind man, or one demoniac, brought into relief, even though there might be more. So the son of Jonas is the great object of the Lord's grace here, although others were called at the same time. There were companions of his leaving all for Christ; but we have his case, not theirs, dealt with in detail. Now, from elsewhere, we know that this call of Peter preceded the Lord's entrance into Simon's house, and the healing of Simon's wife's mother. We also know that John's gospel has preserved for us the first occasion when Simon ever saw the Lord Jesus, as Mark's gospel shows when it was that Simon was called away from his ship and occupation. Luke had given us the Lord's grace with and towards man, from the synagogue at Nazareth down to His preaching everywhere in Galilee, casting out devils, and healing diseases by the way. This is essentially a display in Him of the power of God by the word, and this over Satan and all the afflictions of men. A complete picture of all this is given first; and in order to leave it unbroken, the particulars of Simon's call are left out of its time. But as the way of the Lord on that occasion was of the deepest value as well as interest to be given, it was reserved for this place. This illustrates the method of classifying facts morally, instead of merely recording them as they came to pass, which is characteristic of Luke.

"It came to pass, that, as the people pressed upon him to hear the word of God, he stood by the lake of Gennesaret, and he saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets. And he entered into one of the ships, which was Simon's, and prayed him that be would thrust out a little from the land. And he sat down, and taught the people out of the ship. Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught. And Simon answering, said unto him, Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net." It is plain that the word of Jesus was the first great trial. Simon had already and long, toiled; but the word of Jesus is enough. "And when they had this done, they enclosed a great multitude of fishes: and their net brake. And they beckoned unto their partners, which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink." Next, we have the moral effect. "When Simon Peter saw it, he fell down at Jesus, knees, saying, Depart from me; for I am a sinful man, O Lord." It was the most natural thing possible for a soul arrested, not merely by the mighty deed which the Lord had wrought, but by such a proof that His word could be trusted implicitly that divine power answered to the word of the man Christ Jesus. His sinfulness glared on his conscience. Christ's word let the light of God into his soul: "Depart from me; for I am a sinful man." There was real sense of sin and confession; yet the attitude of Peter at the feet of Jesus shows that nothing was farther from his heart than that the Lord should leave him, though his conscience felt that so it ought to be. He was convicted more deeply of his sinful state than he had ever been before. Already a real attraction had knit Simon's heart to Christ. He was born of God, as far as we can judge, before this. He had really for some while known and heard the voice of Jesus. This was not the first time, as John gives us to see. But now the word so penetrated and searched him out, that this utterance was the feeling of his soul an apparent contradiction to draw near to the feet of Jesus, saying, Depart from me, but not in the root of things an inconsistency only on the surface of his words; for his innermost feeling, was one of desire after and delight in Jesus, clinging to Him with all his soul, but with the strongest conviction that he had not the slightest claim to be there that he could even pronounce condemnation on himself otherwise in a certain sense, though quite contrary to all his wishes. The more he saw what Jesus was, the less fit company he felt himself to be for such an One as He. This is precisely what grace does produce in its earlier workings. I say not, in its earliest, but in its earlier workings; for we must not be in too great a hurry with the ways of God in the soul. Astonished at this miracle, Peter thus speaks to the Lord; but the gracious answer sets him at ease. "Fear not," says Christ; "from henceforth thou shalt catch men." My object in referring to the passage is for the purpose of pointing out the moral force of our Gospel. It was a divine person who, if He displayed the knowledge and power of God, revealed Himself in grace, but also morally to the conscience, though it cast out fear.

Then follows the cure of the leper, and subsequently the forgiveness of the palsied man: again the exhibition that Jehovah was there, and fulfilling the Spirit ofPsalms 103:1-22; Psalms 103:1-22; but He was the Son of man too. Such was the mystery of His person present in grace, which was proved by the power of God in one wholly dependent on God. Finally, there is the call of Levi the publican; the Lord showing, also, how well aware He was of the effect on man of introducing among those accustomed to law the reality of grace. In truth, it is impossible to mingle the new wine of grace with the old bottles of human ordinances. The Lord adds what is found in no gospel but Luke's, that man prefers, in presence of the new thing from God, the old religious feelings, thoughts, ways, doctrines, habits, and customs. "No man", He says, "having drunk old wine straightway desireth new: for he saith, The old is better." Man prefers the dealing of law with all its dimness, uncertainty, and distance from God, to that divine grace infinitely more blessed, which in Christ displays God to man, and brings man, by the blood of His cross, to God.

In Luke 6:1-49 this is followed up. We see the Lord on the two Sabbath days: the defence of the disciples for plucking the ears of corn, and the well-nigh defiant cure of the withered hand in the synagogue. The Lord does not pluck the ears of corn Himself; but He defends the guiltless, and this on moral ground. We do not here meet with the particulars set forth dispensationally as in Matthew's gospel: though the reference is to the same facts, they are not so reasoned upon. There the subject is much more the approaching change of economy: here it is more moral. A similar remark applies to the ease of healing the withered hand. The Sabbath, or seal of the old covenant, was never given of God, thou, abused by man, to hinder His goodness to the needy and wretched. But the Son of man was Lord of the Sabbath: and grace is free to bless man and glorify God. Immediately after this, clouds gather over the devoted head of our Lord; "They were filled with madness; and communed one with another what they might do to Jesus."

The Lord retires to a mountain, continuing all night in prayer to God. On the next day, out of the disciples He chooses twelve who were pre-eminently to represent Him after His departure. That is, He nominates the twelve apostles. At the same time He delivers what is commonly called the sermon on the mount. But there are striking differences between the manner of Luke and Matthew, in conveying that sermon to us; for Luke brings two contrasts together; one of which was dropped by Matthew at any rate in this, the beginning of his gospel. Luke couples the blessings and the woes; Matthew reserves his woes for another occasion, for that one would affirm that the Lord did not proclaim the woes of Matthew 13:1-58 on another and later occasion; but it may be safely said, that the first evangelist passed by all questions of woes for the discourse on the mount. Luke, on the contrary, furnishes both. Who can fail to recognize in this circumstance a striking mark; both of the evangelists, and of the special designs of Him who inspired them? Luke does not confine himself to the bright side, but adds also the solemn. There is a warning for conscience, as much as there is grace which appeals to the heart It is Luke that gives it and most gloriously. Besides, there is another difference. Matthew presents Christ alone as the lawgiver. No doubt greater than Moses He was; He was Jehovah, Emmanuel. Therefore He takes the place of deepening, enlarging, and ever bringing in principles so infinitely better as to eclipse what was said to them of old. Thus, while the authority of the law and prophets is maintained, there is now an incalculable change, in advance of all before, suitably to the presence of His glory who then spoke, and to the revelation of the Father's name More even was yet to be; but this was reserved for the presence in power of the Holy Ghost, as we are told inJohn 16:1-33; John 16:1-33.

Here, in the gospel of Luke, another course is pursued. It is not as One who lays down principles or describes the classes that can have part in the kingdom, as "Blessed the poor" etc.: but the Lord views, and speaks to, His disciples, as those immediately concerned; "Blessed ye poor: for yours is the kingdom of God." It is all personal, in view of the godly company that then surrounded Him. So He says, "Blessed ye that hunger now: for ye shall be filled. Blessed ye that weep now"' etc. It was sorrow and suffering now; for He who fulfilled the promises, and psalms, and prophets was rejected; and the kingdom could not yet come in power and glory. "He must first suffer many things."

Thus all through it is not description alone, but a direct address to the heart In Matthew it was most appropriately a general discourse. Here it is made immediately applicable. That is, He looks at the persons then before Him, and pronounces a blessing upon them distinctly and personally.

For that reason, as also for others, He says nothing about suffering for righteousness' sake here In Matthew there are the two characters those blessed when persecuted for righteousness' sake, and yet more those who were persecuted for His name's sake. Luke omits the righteousness: all persecution here noticed is on account of the Son of man. How blessed it is in Luke to find that the great witness of grace acts Himself in the spirit of that grace, and makes this to be the one distinguishing feature. Both sufferers are surely blessed; each is in his own season precious; but the least portion is not that which characterizes the word of the Lord in his gospel who has mainly in view us who were poor sinners of the Gentiles.

In Luke the points pressed are not detailed contrasts with the law, nor the value of righteousness in secret with the Father, nor trust in His loving care without anxiety, but practical grace in loving our enemies, merciful as our Father is merciful, and so children of the Highest, with the assurance of corresponding recompence. Then comes the warning parable of the blindness of the religious world's leaders and the value of personal reality and obedience, instead of moralising for others, which would end in ruin. In the chapter that follows (Luke 7:1-50) we shall see the Lord still more evidently proving that grace cannot be tied to Jewish limits, that His was a power which the Gentile owns to be absolute over all yea, over death as well as nature.

But before we pass on, let me observe that there is another feature also that strikes us in Luke, though it does not call for many words now. It appears that various portions of the sermon on the mount were reserved for insertion here and there, where they would it in best for comment on or connection with facts. The reason is, that moral grouping of conversations which has been already shown to be according to the method of Luke. Here there is not at all the same kind of formal order of discourse as in Matthew. There were, I doubt not, questions asked during its course; and the Holy Ghost has been pleased to give us specimens of this in the gospel of Luke. I may show on another occasion, that this which occurs not infrequently throughout the whole central part of Luke is found in him only. It is for the most part made up of this association of facts, with remarks either growing out of what has occurred, or suitable to them, and therefore transplanted from elsewhere.

In chapter 7 the healing of the centurion's servant is recounted, with very striking differences from the form in which he had it in Matthew. Here we are told that the centurion, when he heard of Jesus, sent unto Him the elders of the Jews. The man who does not understand the design of the gospel, and has only heard that Luke wrote especially for the Gentiles, is at once arrested by this. He objects to the hypothesis that this fact is irreconcilable with a Gentile bearing, and is, on the contrary, rather in favour of a Jewish aim, at least here; because in Matthew you find nothing about the embassy of the Jews, while here it is in Luke. His conclusion is, that one gospel is as much Jewish or Gentile as another, and that the notion of special design is baseless. All this may sound plausible to a superficial reader; but in truth the twofold fact, when duly stated, remarkably confirms the different scope of the gospels, instead of neutralizing it; for the centurion in Luke was led, both being Gentiles, to honour the Jews in the special place God has put them in. He therefore sets a value on this embassy to the Jews. The precise contrast of this we have inRomans 11:1-36; Romans 11:1-36, where the Gentiles are warned against high-mindedness and conceit. It was because of Jewish unbelief, no doubt, that certain branches were broken off; but the Gentiles were to see that they abode in God's goodness, not falling into similar and worse evil, or else they also should be cut off. This was most wholesome admonition from the apostle of the uncircumcision to the saints in the great capital of the Gentile world. Here the Gentile centurion shows both his faith and his humility by manifesting the place which God's people had in his eyes. He did not arrogantly talk of looking only to God.

Allow me to say, brethren, that this is a principle of no small value, and in more ways than one. There is often a good deal of unbelief not open, of course, but covert which cloaks itself under the profession of superior and sole dependence on God, and boasts itself aloud of its leaving any and every man out of account. Nor do I deny that there are, and ought to be, cases where God alone must act, convince, and satisfy. But the other side is true also; and this is precisely what we see in the case of the centurion. There was no proud panacea of having to do only with God, and not man. On the contrary, he shows, by his appeal to and use of the Jewish elders, how truly he bowed to the ways and will of God. For God had a people, and the Gentile owned the people as of His choice, spite of their unworthiness; and if he wanted the blessing for his servant, he would send for the elders of the Jews that they might plead for him with Jesus. To me there seems far more of faith, and of the lowliness which faith produces, than if he had gone personally and alone. The secret of his action was, that he was a man not only of faith, but of faith-wrought humility; and this is a most precious fruit, wherever it grows and blooms. Certainly the good Gentile centurion sends his ambassadors of Israel, who go and tell what was most true and proper (yet I can hardly think it what the centurion ever put in their mouth). "And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this: for he loveth our nation, and he hath built us a synagogue." He was a godly man; and it was no new thing, this love for the Jews, and the practical proof of it.

It will be observed, again, that Matthew has not a word about this fact; and cannot but feel how blessed is the omission there. Had Matthew been writing merely as a man for the Jews, it was just the thing he would have surely fastened on; but the inspiring power of the Spirit wrought, and grace, I do not doubt, also, in Matthew as well as in Luke, and thus only have we the fruit now apparent in their accounts. It was fitting that the evangelist for the Jews should both leave out the (Gentile's strong expression of respect for Israel, and dwell upon the warning to the proud children of the kingdom. Equally fitting was it that Luke, in writing for Gentile instruction, should especially let us see the love and esteem for God's sake which a godly Gentile had for the Jews. Here was no scorn for their low estate, but so much the more compassion; yea, more than compassion, for his desire after their mediation proved the reality of his respect for the chosen nation. It was not a new feeling; he had long low loved them, and built them a synagogue in days when he sought nothing at their hands; and they remember it now. The faith of this Gentile was such, that the Lord avows He had not seen the like in Israel. Not only does Matthew report this a weighty admonition even for the believers of Israel but also Luke, for the encouragement of the Gentiles. This common point was most worthy of record, and attached to the new creation, not to the old. How beautiful the scene is in both gospels' how much is that beauty increased when we more closely inspect the wisdom and grace of God shown out in Matthew's presentation of Gentile blessing and Jewish warning for the Israelites; and withal, in Luke's presentation of respect for the Jews, and the absence here of all notice of Jewish excision, which might so easily be perverted to Gentile self-complacency!

The next scene (verses 11-17) is peculiar to Luke. The Lord not only heals, but with a grace and majesty altogether proper to Himself, brings in life for the dead, yet with remarkable consideration for human woe and affection. Not only did He, in His own quickening power, cause the dead to live, but He sees in him, whom they were even then carrying out to burial, the only son of his widowed mother; and so He stays the bier, bids the deceased to arise, and delivers him to his mother. No sketch can be conceived more consonant with the spirit and aim of our gospel.

Then we have the disciples of John introduced, for the special purpose of noting the great crisis that was at hand, if not come. So severe was the shock to antecedent feeling and expectation, that even the very forerunner of the Messiah was himself shaken and offended, it would seem, because the Messiah did not use His power on behalf of Himself and His own followers did not protect every godly soul in the land did not shed around light and liberty for Israel far and wide. Yet who could gainsay the character of what was being done? A Gentile had confessed the supremacy of Jesus over all things: disease must obey Him absent or present! If not the working of God's own gracious power, what could it be? After all, John the Baptist was a man; and what is he to be accounted of? What a lesson, and how much needed at all times. The Lord Jesus not only answers with His wonted dignity, but at the same time with the grace that could not but yearn over the questioning and stumbled mind of His forerunner no doubt meeting, too, the unbelief of John's followers; for there need be little doubt, that if there was weakness in John, there was far more in his disciples.

Thereupon our Lord introduces His own moral judgment of the whole generation. At the close of this is the most remarkable exemplification of divine wisdom conferred by grace where one might least look for it, in contrast with the perverse folly of those who thought themselves wise. "But wisdom is justified of all her children," no matter who or what they may have been, as surely as it will be justified in the condemnation of all who have rejected the counsel of God against themselves. Indeed, the evil side as well as the good are almost equally salient at the house of Simon the Pharisee; and the Holy Ghost led Luke to furnish here the most striking possible commentary on the folly of self-righteousness, and the wisdom of faith. He adduces exactly a case in point. The worth of man's wisdom appears in the Pharisee, as the true wisdom of God, which comes down from above, appears where His own grace alone created it; for what depositary seemed more remote than a woman of ruined and depraved character? yea, a sinner whose very name God withholds? On the other hand, this silence, to my mind, is an evidence of His wonderful grace. If no worthy end could be reached by publishing the name of her who was but too notorious in that city of old, it was no less worthy of God that He should make manifest in her the riches of His grace. Again, another thing: not only is grace best proved where there is most need of it, but its transforming power appears to the greatest advantage in the grossest and most hopeless cases.

"If any man be in Christ, he is a new creature." Such is the operation of grace, a new creating, no mere change or bettering of the old man according to Christ, but a real life with a new character altogether. See it in this woman, who was the object of grace. It was to the house of the Pharisee who had invited Jesus that this woman repaired attracted by the Saviour's grace, and truly penitent, full of love to His person, but not yet with the knowledge of her sins forgiven; for this was what she needed, and what He meant her to have and know. It is not the exhibition of a soul starting upon the knowledge of forgiveness, but the ways of grace leading one into it.

What drew her heart was not the acceptance of the gospel message, nor the knowledge of the believer's privilege That was what Christ was about to give; but what won her, and drew her so powerfully even to that Pharisee's house, was something deeper than any acquaintance with conferred blessings: it was the grace of God in Christ Himself. She felt instinctively that in Him was not more truly all that purity and love of God Himself, than the mercy she needed for herself. The predominant feeling in her soul, what riveted her was, that, spite of the sense she had of her sins, she was sure she might cast herself on that boundless grace she saw in the Lord Jesus. Hence she could not stay away from the house where He was, though she well knew she was the last person in the town the master of it would welcome there. What excuse could she make? Nay, that sort of thing was over now; she was in the truth. What business, then, had she in Simon's house? Yes, her business was with Jesus, the Lord of glory for eternity, albeit there; and so complete was the mastery of His grace over her soul, that nothing could keep her back. Without asking for Simon's leave, without a Peter or a John to introduce her, she goes where Jesus was, taking with her an alabaster box of ointment, "and stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment."

This drew out the religious reasoning, of Simon's heart, which, like all other reasoning of the natural mind on divine things, is only infidelity. "He spake within himself, saying, This man, if he were a prophet." How hollow the fair-looking Pharisee was! He had asked the Lord there; but what was the value of the Lord in Simon's eyes? "This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner." Indeed, she was a sinner. This was not wrong but that. The root of the worst wrong is just that depreciation of Jesus. Simon within himself doubted that He was even a prophet. Oh, how little thought he that it was God Himself in the person of that lowly man, the Son of the Highest! Herein was the starting-point of this most fatal error. Jesus, however, proves that He was a prophet, yea, the God of the prophets; and reading the thoughts of his heart, He answers his unuttered question by the parable of the two debtors.

I will not dwell now on that which is familiar to all. Suffice it to say, that this is a scene peculiar to our gospel. Might I not ask, where possibly could it be found harmoniously except here? How admirable the choice of the Holy Ghost, thus shown in displaying Jesus according, to all we have seen from the beginning of this gospel! The Lord here pronounces her sins to be forgiven; but it is well to observe, that this was at the close of the interview, and not the occasion of it. There is no ground to suppose that she knew that her sins were forgiven before. On the contrary, the point of the story appears to me lost where this is assumed. What confidence His grace gives the one that goes straight to Himself! He speaks authoritatively, and warrants forgiveness. Till Jesus said so, it would have been presumption for any soul at this time to have acted upon the certainty that his sins were forgiven. Such seems to me the express object of this history a poor sinner truly repenting, and attracted by His grace, which draws her to Himself, and hears from Him His own direct word, "Thy sins are forgiven thee." Her sins, which were many, were forgiven. There was no hiding, therefore, the extent of her need; for she loved much. Not that I would explain this away. Her loving much was true before, as well as after, she heard the forgiveness. There was real love in her heart already. She was transported by the divine grace in His person, which inspired her by the Spirit's teaching with love through His love; but the effect of knowing from His own lips that her sins were forgiven must have been to increase that love. The Lord is here before us as One that thoroughly sounded the evil heart of unbelief, that appreciated, as truly as He had effected, the work of grace in the believer's heart, and speaks out before all the answer of peace with which He entitled such an one to depart.

In the last chapter (Luke 8:1-56) on which I am to speak tonight, the Lord is seen not only going forth now to preach, but with a number of men and women in His train, children of wisdom surely, the poor but real witnesses of His own rich grace, and thus devoted to Him here below. "And the twelve were with him. And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils, and Joanna the wife of Chuza, Herod's steward, and Susanna, and many others, which ministered unto him of their substance." Here, too, is it not a wonderfully characteristic picture of our Lord Jesus, and so only found in Luke? Entirely above the evil of men, He could and did walk in the perfect calm of His Father's presence, but withal according to the activity, in this world, of God's grace.

Hence, He is here presented in our gospel as speaking of the sower, even as He was then scattering the seed of "the word of God;" for so it is called here. In the gospel of Matthew, where the same parable appears as introducing the kingdom of heaven, it is called "the word of the kingdom." Here, when the parable is explained, the seed is "the word of God." Thus it is not a question of the kingdom in Luke; in Matthew it is. Nothing can be more simple than the reason of the difference. Remark that the Spirit of God in recording does not limit Himself to the bare words that Jesus spoke. This I hold to be a matter of no little importance in forming a sound judgment of the Scriptures. The notion to which orthodox men sometimes shut themselves up, in zeal for plenary inspiration, is, to my mind, altogether mechanical: they think that inspiration necessarily and only gives the exact words that Christ uttered. There seems to me not the slightest necessity for this. Assuredly the Holy Spirit gives the truth, the whole truth, and nothing but the truth. The differences are owing to no infirmity, but to His design; and what He has given us is incomparably better than a bare report by so many hands, all meaning to give the same words and facts. Take the chapter before us to illustrate what I mean. Matthew and Luke alike give us the same parable of the sower; but Matthew calls it "the word of the kingdom;" while Luke calls it "the word of God." The Lord Jesus may have employed both in His discourse at this time. I am not contending that He did not; but what I affirm is, that, whether He did or did not employ both, the Spirit of God did not give us to have both in the same gospel, but acts with divine sovereignty. He does not lower the evangelists into mere literal reporters, such as may be found by dint of skill among men. No doubt their object is to get the precise words which a man utters, because there is no such power or person to effect the will of God in the world. But the Spirit of God can act with more freedom, and can drive this part of the utterance to one evangelist, and that part to another. Hence, then, the mere mechanical system can never explain inspiration. It finds itself entirely baffled by the fact that the same words are not given in all the gospels. Take Matthew, as we have just seen, sating, "Blessed are the poor," and Luke, saying, "Blessed are ye poor." This is at once an embarrassing difficulty for the mechanical scheme of inspiration; it is none at all for those who hold to the Holy Ghost's supremacy in employing different men as the vessels of its various objects. There is no attempt in any of the gospels to furnish a reproduction of all the words and works of the Lord Jesus. I have no doubt, therefore, that although in each gospel we have nothing but the truth, we have not all the facts in any Gospel, or in all of them. Hence, the richest fulness results from the method of the Spirit. Having the absolute command of all truth, He just gives the needed word in the right place, and by the due person, so as the better to display the Lord's glory.

After this parable we have another, like Matthew's, but not relating to the kingdom, because this is not the point here; for dispensation is not the topic before us as in Matthew. Indeed, this parable is one not found in Matthew at all. What Matthew gives is complete for the purposes of his gospel. But in Luke it was of great importance to give this parable; for when a man has been laid hold of by the word of God, the next thing is testimony. The disciples, not the nation, were given to know the mysteries of the kingdom of God. Enlightened themselves, the next thing was to give light to others. "No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, that they which enter may see the light. For nothing is secret, that shall not be made manifest; neither anything hid, that shall not be known and come abroad. Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not from him shall be taken even that which he seemeth to have." Thus responsibility in the use of light is enforced.

What follows here is the slight of natural ties in divine things, the approval of nothing but a relationship founded on the word of God heard and done. Flesh is valueless; it profits nothing. So when people said unto Him, "Thy mother and thy brethren stand without desiring to see thee; he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it." Still it is the word of God. It is not as Matthew puts it after the formal giving up the nation to apostacy and a new relationship brought in; here it is simply God's approval of those who keep and value His word. The place that the word of God has morally meets the mind of Christ.

But Christ does not exempt His witnesses from troubles here below. The next is the scene on the lake, and the disciples manifesting their unbelief and the Lord His grace and power. Passing, to the other side me see Legion who spite of this awful evil has a deep divine work wrought in his soul. It is not so much a question of making him a servant of God. That we have in Mark and much detailed. Here we have Him rather as a man of God; first the object of the delivering power and favour of the Lord; then, delighting in Him who thus made God known to him. No wonder when the devils were cast out the man besought that he might be with Jesus. It was a feeling natural so to speak, to grace and to the new relationship with God into which he had entered. "But Jesus sent him away saying, Return to thine own house, and show how great things God hath done unto thee. And he went his way and published throughout the whole city how great thing's Jesus had done unto him."

The account of Jairus's appeal for his daughter follows. While the Lord is on His way to heal the daughter of Israel, who meanwhile dies He is interrupted by the touch of faith; for whoever went to Him found healing. The Lord however while He perfectly meets the case of any needy soul at the present time does not fail in the long run to accomplish the purposes of God for the revival of Israel. He will restore Israel; for in God's mind they are not dead but sleep.