Lectionary Calendar
Thursday, July 17th, 2025
the Week of Proper 10 / Ordinary 15
the Week of Proper 10 / Ordinary 15
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Bible Commentaries
Ellicott's Commentary for English Readers Ellicott's Commentary
Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Ellicott, Charles John. "Commentary on Luke 1". "Ellicott's Commentary for English Readers". https://studylight.org/commentaries/eng/ebc/luke-1.html. 1905.
Ellicott, Charles John. "Commentary on Luke 1". "Ellicott's Commentary for English Readers". https://studylight.org/
Whole Bible (47)New Testament (17)Gospels Only (6)Individual Books (10)
Verse 1
(1) Forasmuch as many have taken in hand.âOn the general bearing of this passage on the questions connected with the authorship and plan of the Gospel, see the Introduction. Here we note (1), what is visible in the English, but is yet more conspicuous in the Greek, the finished structure of the sentences as compared with the simpler openings of the other Gospels; (2) the evidence which the verse supplies of the existence of many written documents professing to give an account of the Gospel history at the time when St. Luke wroteâi.e., probably before St. Paulâs death in A.D. 65. The âmanyâ may have included St. Matthew and St. Mark, but we cannot say. There is no tone of disparagement in the way in which the writer speaks of his predecessors. He simply feels that they have not exhausted the subject, and that his inquiries have enabled him to add something.
Of those things which are most surely believed among us.âBetter, of the things that have been accomplished among us.
Verse 2
(2) Even as they delivered them unto us.âThere is something noticeable in the candour with which the writer disclaims the character of an eyewitness. The word âdeliveredâ is the same as that used by St. Paul when he speaks of the history of the Lordâs Supper (1 Corinthians 11:23-25) and of the Resurrection (1 Corinthians 15:3-7), and, with its cognate noun âtraditionâ (2 Thessalonians 2:15), would seem to have been almost a technical term for the oral teaching which at least included an outline of our Lordâs life and teaching.
Ministers of the word.âThe word used is that which describes the work of an attendant, something between a âslaveâ and a âminister,â in the later ecclesiastical use of the term as equivalent to âdeaconâ or âpreacher.â It is used of St. Mark in Acts 13:5. On the opportunities St. Luke enjoyed for converse with such as these, see Introduction. The âwordâ is used in its more general Pauline sense (as e.g., 1 Corinthians 1:18; 1 Corinthians 2:4), as equivalent to the âgospel,â not in the higher personal meaning which it acquired afterwards in St. John (1 John 2:14).
Verse 3
(3) Having had perfect understanding of all things.âBetter, having traced (or investigated) all things from their source. The verb used is one which implies following the course of events step by step. The adverb which follows exactly answers to what we call the origines of any great movement. It goes further back than the actual beginning of the movement itself.
In order.âThe word implies a distinct aim at chronological arrangement, but it does not necessarily follow, where the order in St. Luke varies from that of the other Gospels, that it is therefore the true order. In such matters the writer, who was avowedly a compiler, might well be at some disadvantage as compared with others.
Most excellent Theophilus.âThe adjective is the same as that used of Felix by Tertullus (Acts 24:3), and implies at least high social position, if not official rank. The name, which means âFriend of God,â might well be taken by a Christian convert at his baptism. Nothing more can be known of the person so addressed beyond the fact that he was probably a Gentile convert who had already been partially instructed in the facts of the Gospel history.
Verse 4
(4) Wherein thou hast been instructed.âThe verb used is that from which are formed the words âcatechise,â âcatechumen.â &c., and implies oral teachingâin its later sense, teaching preparatory to baptism. The passage is important as showing that such instruction mainly turned on the facts of our Lordâs life, death, and resurrection, and on the records of His teaching.
Verse 5
(5) There was in the days of Herod.âThe writer begins, as he had promised, with the first facts in the divine order of events. The two chapters that follow have every appearance of having been based originally on an independent document, and that probably a Hebrew one. On its probable sources, see Introduction. On Herod and this period of his reign, see Notes on Matthew 2:1.
Zacharias.âThe name (= âhe who remembers Jehovah,â or, perhaps, âhe whom Jehovah remembers,â) had been borne by many in the history of Israel, among others by the son of Jehoiada (2 Chronicles 24:20), and by the prophet of the return from the Babylonian Captivity.
Of the course of Abia.âThe Greek word so translated implies a system of rotation, each âsetâ or âcourseâ of the priests serving from Sabbath to Sabbath. That named after Abia, or Abijah, appears in 1 Chronicles 24:10 as the eighth of the twenty-four courses into which the houses of Eleazar and Ithamar were divided by David. On the first return from the Captivity only four of these courses are mentioned as having come back to Jerusalem (Ezra 2:36-39), and the name Abijah is not one of them. It appears, however, in later lists (Nehemiah 10:7; Nehemiah 12:4; Nehemiah 12:17), and the four-and-twenty sets were probably soon re-organised.
His wife was of the daughters of Aaron.âThe priests were free to marry outside the limits of their own caste under certain limitations as to the character of their wives (Leviticus 21:7), and the fact of a priestly descent on both sides was therefore worth noticing.
Her name was Elisabeth.âThe name in its Hebrew form of Elisheba had belonged to the wife of Aaron, who was of the tribe of Judah (Exodus 6:23), and was naturally an honoured name among the daughters of the priestly line. It appears in an altered form (Jehovah being substituted for El) in Jehosheba, the wife of the priest Jehoiada (2 Kings 11:2).
Verse 6
(6) Commandments and ordinances.âThe former word covered all the moral laws of the Pentateuch, the latter (as in Hebrews 9:1), its outward and ceremonial rules.
Verse 7
(7) Well stricken in years.âLiterally, far advanced in their days.
Verse 8
(8) In the order of his course.âThis was settled by rotation. Attempts have been made by reckoning back from the date of the destruction of the Temple, when it is known that the âcourseâ of Joiarib was ministering on the ninth day of the Jewish month Ab, to fix the precise date of the events here narrated, and so of our Lordâs Nativity, but all such attempts are necessarily more or less precarious.
Verse 9
(9)His lot was to burn incense.âThe order of the courses was, as has been said, one of rotation. The distribution of functions during the week was determined by lot. That of offering incense, symbolising, as it did, the priestly work of presenting the prayers of the people, and joining his own with them (Psalms 141:2; Revelation 5:8), was of all priestly acts the most distinctive (2 Chronicles 26:18). At such a moment all the hopes of one who looked for the Christ as the consolation of Israel would gather themselves into one great intercession.
Into the temple of the Lordâi.e., the Holy Place, into which none but the priests might enter.
Verse 10
(10) The whole multitude.âKnowing as we do from this Gospel, what hopes were cherished by devout hearts at this time, we may well believe that the prayers of the people, no less than those of the priest, turned towards the manifestation of the kingdom of God. In that crowd, we may well believe, were the aged Simeon (Luke 2:25), and Anna the prophetess (Luke 2:36), and many others who waited for redemption in Jerusalem (Luke 2:38). What followed was, on this view, an answer to their prayers.
Verse 11
(11) The altar of incense.âThe altar stood just in front of the veil that divided the outer sanctuary from the Holy of Holies. It was made of shittim wood, and overlaid with gold, both symbols of incorruption (Exodus 30:1-7; Exodus 40:5; Exodus 40:26). Its position connected it so closely with the innermost sanctuary that the writer of the Epistle to the Hebrews (Hebrews 9:4; but see Note there) seems to reckon it as belonging to that, and not unto the outer. It symbolised accordingly the closest approach to God which was then possible for any but the high priest, when, in his typical character, he entered the Holy of Holies on the day of Atonement.
Verse 12
(12) He was troubled.âIt lies in the nature of the case that during all the long years of Zachariahâs ministration, he had seen no such manifestation. As far as we may reason from the analogy of other angelic appearances, the outward form was that of a âyoung man clothed in white linen,â or in âbright apparelâ (Matthew 28:3; Mark 16:5)âa kind of transfigured Levite, as One greater than the angels, when he manifested himself amid the imagery of the Temple, appeared as in the garments of a glorified priesthood (Revelation 1:13).
Verse 13
(13) Thy prayer is heard.âThe words imply a prayer on the part of Zacharias, not that he might have a son (that hope appears to have died out long before), but that the Kingdom of God might come. Praying for this he receives more than he asks, and the long yearning of his soul for a son who might bear his part in that Kingdom is at last realised.
Thou shalt call his name John.âThe English monosyllable represents the Greek Joannes, the Hebrew Jochanan. The name appears as belonging to the men of various tribes (1 Chronicles 3:15; Ezra 8:12; Jeremiah 41:11). As the meaning of the Hebrew word is âJehovah is gracious,â the announcement of the name was in itself a pledge of the outpouring of the grace of God.
Verse 14
(14) Many shall rejoice.âThe words point to what had been the priestâs prayer. He had been seeking the joy of many rather than his own, and now the one was to be fruitful in the other.
Verse 15
(15) And shall drink neither wine nor strong drink.âThe child now promised was to grow up as a Nazarite (Numbers 6:4), and to keep that vow all his life, as the representative of the ascetic, the âseparated,â form (this is the meaning of the term) of a consecrated life. He was to be what Samson had been (Judges 13:4), and probably Samuel also (1 Samuel 1:11), and the house of Jonadab the son of Rechab (Jeremiah 35:6). The close connection between the Nazarite and the prophetic life is seen in Amos 2:11-12. The absence of the lower form of stimulation implied the capacity for the higher enthusiasm which was the gift of God. The same contrast is seen in St. Paulâs words, âBe not drunk with wine, but be filled with the Spirit (Ephesians 5:18).
He shall be filled with the Holy Ghost.âThe words would be understood by Zacharias from the Hebrew point of view, not as seen in the fuller light of Christian theology. As such they would convey the thought of the highest prophetic inspiration, as in Isaiah 11:2; Isaiah 61:1; Joel 2:28.
Even from his motherâs womb.âThe thought of a life from first to last in harmony with itself and consecrated to the prophetâs work, had its prototype in Jeremiah (Jeremiah 1:5).
Verse 16
(16) Shall he turn to the Lord their God.âThe opening words of the message of the New Covenant spring out of the closing words of the last of the prophets (Malachi 4:6), and point to the revival of the Elijah ministry, which is more definitely announced in the next verse.
Verse 17
(17) To the wisdom of the just.âThe margin, by the wisdom, is undoubtedly the right rendering.
Verse 19
(19) I am Gabriel.âNo names of angels appear in the Old Testament till after the Babylonian Exile. Then we have Gabriel (= âthe strong oneâor the heroâof Godâ), in Daniel 8:16; Michael (= âwho is like unto God?â), in Daniel 10:21; Daniel 12:1; Raphael (= âthe healer of Godââi.e., the divine healer), in Tob. 12:15, as one of the seven holy angels which present the prayers of the saints. As having appeared in the prophecies which, more than any others, were the germ of the Messianic expectations which the people cherished, there was a fitness in the mission now given to Gabriel to prepare the way for the Messiahâs coming.
That stand in the presence of God.âThe imagery was drawn from the customs of an Eastern Court, in which those stood who were the most honoured ministers of the king, while others fell prostrate in silent homage. (Comp. the âangel of His presence âin Isaiah 63:9, with our Lordâs language as to the angels that âbehold the faceâ of His Father, Matthew 18:10.)
To shew thee these glad tidings.âLiterally, to evangelise. The word is memorable as the first utterance, as far as the Gospel records are concerned, of that which was to be the watchword of the kingdom. It was not, however, a new word, and its employment here was, in part at least, determined by Isaiahâs use of it (Isaiah 40:9; Isaiah 61:1).
Verse 20
(20) Behold, thou shalt be dumb.âThe question was answered, the demand for a sign granted, but the demand had implied a want of faith, and therefore the sign took the form of a penalty. The vision and the words of the angel, harmonising as they did with all Zechariahâs previous convictions, ought to have been enough for him.
Verse 22
(22) A vision.âThe word is used as distinguished from âdream,â to imply that what had been witnessed had been seen with the waking sense. The look of awe, the strange gestures, the unwonted silence, all showed that he had come under the influence of some supernatural power.
He beckoned unto them.âThe tense implies continued and repeated action.
Verse 23
(23) The days of his ministration.âThe word used for âministrationâ conveys, like the ministering spiritsâ of Hebrews 1:14, the idea of liturgical service. The âdaysâ were, according to the usual order of the Temple, from Sabbath to Sabbath (2 Kings 11:5).
Verse 25
(25) To take away my reproach among men.âThe words express in almost their strongest form the Jewish feeling as to maternity. To have no children was more than a misfortune. It seemed to imply some secret sin which God was punishing with barrenness. So we have Rachelâs cry, âGive me children, or else I dieâ (Genesis 30:1); and Hannahâs âbitterness of soulâ when âher adversary provoked her to make her fretâ (1 Samuel 1:6-10).
Verse 26
(26) And in the sixth month.âThe time is obviously reckoned from the commencement of the period specified in Luke 1:24.
A city of Galilee, named Nazareth.âThe town so named (now en-Nazirah) was situated in a valley among the hills that rise to a height of about 500 feet on the north of the Plain of Esdraelon. The valley itself is richly cultivated. The grassy slopes of the hills are clothed in spring-time with flowers. On one side there is a steep ridge that forms something like a precipice (Luke 4:29). In the rainy season the streams flow down the slopes of the hills and rush in torrents through the valleys. From a hill just behind the town, the modern Neby Ismail, there is one of the finest views in Palestine, including Lebanon and Hermon to the north, Carmel to the west, with glimpses of the Mediterranean, and to the south the Plain of Esdraelon and the mountains of Samaria, to the east and south-east Gilead, and Tabor, and Grilboa. It is a three daysâ journey from Jerusalem, about twenty miles from Ptolemais, and eighteen from the Sea of Galilee, six from Mount Tabor, about six from Cana, and nine from Nain. The name, as stated in the Note on Matthew 2:23, was probably derived from the Hebrew Netzer (= a branch), and conveying something of the same meaning as our -hurst, or -holm, in English topography.
Verse 27
(27) To a virgin espoused to a man whose name was Joseph.âOf the parentage of Mary the canonical Gospels tell us nothing, and the legends of the apocryphal have no claim to credit. That her motherâs name was Anna, that she surpassed the maidens of her own age in wisdom, that she went as a child into the Temple, that she had many who sought her hand, and that they agreed to decide their claims by laying their rods before the Holy Place and seeing which budded, and that Joseph thus became the accepted suitorâthis may be worth mentioning, as having left its impress on Christian art, but it has no claim to the character even of tradition. The scanty notices in the Gospels are (1) that she was a âcousin,â or more generally a âkinswoman,â of Elizabeth, and may, therefore, have been, by her parentage, wholly or in part of the daughters of Aaron. (2) That she had a sister who, according to a somewhat doubtful construction of an ambiguous sentence, may also have borne the name of Mary or Mariam (the âMiriamâ of the Old Testament), and been afterwards the wife of Cleophas, or, more correctly, Clopas (John 19:25). The absence of any mention of her parents suggests the thought that she was an orphan, and the whole narrative of the Nativity presupposes poverty. Assuming the Magnificat to have been not merely the sudden inspiration of the moment, but, in some sense, the utterance of the cherished thoughts of years, we may think of her as feeding upon the psalms and hymns and prophecies of the Sacred Books, and knowing, as she did, that the man to whom she was betrothed was of the house of David, this may well have drawn her expectations of redemption into the line of looking for the Christ, who was to be the son of David. Of Joseph, we know that he was, possibly by a twofold lineage (but see Note on Luke 3:23), the heir of that house, and must have known himself to be so. He was but a carpenter in a Galilean village, probably older than his betrothed, possibly a widower with sons and daughters, possibly the guardian of nephews and nieces who had been left orphans, but the documents which contained his genealogy must have been precious heirlooms, and the hopes that God would raise up the tabernacle of David that had fallen, to which one of those sons or nephews afterwards gave utterance (Acts 15:16), could never have been utterly extinguished.
Verse 28
(28) Highly favoured.âThe verb is the same as that which is translated, âhath made us accepted âin Ephesians 1:6; and, on the whole, this, which is expressed in one of the marginal readings, seems the truest. The plena gratiâ of the Vulgate has no warrant in the meaning of the word.
The Lord is with thee.âBetter, the Lord be with thee, as the more usual formula of salutation, as in Ruth 2:4.
Blessed art thou among women.âThe words are omitted in many of the best MSS.
Verse 29
(29) she was troubled at his saying.âThe same word is used as had been used of Zacharias. With Mary, as with him, the first feeling was one of natural terror. Who was the strange visitor, and what did the strange greeting mean?
Verse 30
(30) Thou hast found favour with God.âThe noun is the same as that elsewhere translated âgrace,â but the latter word, though fit enough in itself, has become so associated with the technicalities of theology that it is better, in this place, to retain âfavour.â
Verse 31
(31) Behold, thou shalt conceive.âSt. Luke does not refer to the prophecy of Isaiah 7:14, but it is clear from Maryâs answer that she understood the words of the angel in the sense which St. Matthew gives to those of the prophet. What perplexed her was the reference to the conception and the birth in a prediction which made no mention of her approaching marriage. The absence of the reference is at least worth noticing, as showing that men were not necessarily led by their interpretation of the prophecy to imagine its fulfilment.
Shalt call his name JESUS.âSee Note on Matthew 1:21. The revelation of the name, with all its mysterious fulness of meaning, was made, we may note, to Joseph and Mary independently.
Verse 32
(32) Shall be called the Son of the Highest.âIt is noticeable that this name applied to our Lord by the angel, appears afterwards as uttered by the demoniacs (Mark 5:7). On the history of the name, see Note on Mark 5:7.
The throne of his father David.âThe words seem at first to suggest the thought that the Virgin was of the house of David, and that the title to the throne was thus derived through her. This may have been so (see Note on Luke 3:23-38), and the intermarriage which had taken place in olden times between the house of Aaron and that of David (Exodus 6:23; 2 Kings 11:2) show that this might be quite consistent with the relationship to Elizabeth mentioned in Luke 1:36. On the other hand, it must be remembered that the genealogies, both in St. Matthew and St. Luke, appear, at first sight, to give the lineage of Joseph only, and therefore that, if this were, as many have believed, the Evangelistâs point of view, our Lord, notwithstanding the supernatural birth, was thought of as inheriting from him. The form of the promise, which might well lead to the expectation of a revived kingdom of Israel after the manner of that of David, takes its place among the most memorable instances of prophecies that have been fulfilled in quite another fashion than those who first heard them could have imagined possible. That the Evangelist who recorded it held that it was fulfilled in the Kingdom of Heaven, the spiritual sovereignty of the Christ, is shown by the fact that he records it in the same Gospel as that which tells of the Crucifixion and Ascension.
Verse 33
(33) He shall reign over the house of Jacob for ever.âHere, again, the apparent promise is that of a kingdom restored to Israel such as the disciples expected even after the Resurrection (Acts 1:6). It needed to be interpreted by events before men could see that it was fulfilled in the history of Christendom as the true Israel of God (Romans 9:6; Galatians 6:16).
Of his kingdom there shall be no end.âThe words of St. Paul, in 1 Corinthians 15:24-28, seem at first to point to a limit of time when the kingdom of the Christ shall find an end, but a closer study of his meaning shows that he is speaking of that kingdom as involving contest with the hostile forces of evil. The exercise of sovereignty may, in this sense, cease when all conflict is over, but it ceases by being perfected, not by passing away after the fashion of earthly kingdoms. The delegated or mediatorial headship of the Christ is merged in the absolute unity of the monarchy of God.
Verse 34
(34) How shall this be?âThe question of the Virgin is not altogether of the same nature as that of Zacharias in Luke 1:18. He asks by what sign he shall know that the words were true which told him of a son in his old age. Mary is told of a far greater marvel, for her question shows that she understood the angel to speak of the birth as antecedent to her marriage, and she, accepting the words in faith, does not demand a sign, but reverently seeks to know the manner of their accomplishment.
Verse 35
(35) The Holy Ghost shall come upon thee.âSee Note on Luke 1:15. Here, however, the context would suggest to one familiar with the sacred writings, another aspect of the Spiritâs work, as quickening the dead chaos into life (Genesis 1:2), as being the source of life to all creation (Psalms 104:30).
The power of the Highest shall overshadow thee.âThe divine name is used in obvious harmony with âthe Son of the Highestâ in Luke 1:32.
Therefore also . . . shall be called the Son of God.âThe words appear to rest the title, âSon of God,â rather on the supernatural birth than on the eternal pre-existence of the Son as the Word that was âin the beginning with God and was Godâ (John 1:1), and we may accept the fact that the message of the angel was so far a partial, not a complete, revelation of the mystery of the Incarnation. It gave a sufficient reason for the name which should be given to the Son of Mary, and more was not then required.
Verse 36
(36) Thy cousin Elisabeth.âSee Notes on Luke 1:27; Luke 1:32. Taking the word in its usual sense, it would imply that either the father or the mother of Mary had been of the house of Aaron, or that the mother of Elizabeth had been of the house of David.
Verse 38
(38) Behold the handmaid of the Lord . . .âThe words seem to show a kind of half-consciousness that the lot which she thus accepts might bring with it unknown sufferings, as well as untold blessedness. She shrinks, as it were, from the awfulness of the position thus assigned to her, but she can say, as her Son said afterwards, when His time of agony was come, âNot my will, but Thine be done.â It may be that the more immediate peril of which St. Matthew speaks (1:19). flashed even then upon her soul as one that could not be escaped. (Comp. Luke 2:35.)
Verse 39
(39) The hill country . . . a city of Juda.âThe description is too vague to be identified with any certainty. The form of the proper noun is the same as that in âBethlehem, of the land of Juda,â in Matthew 2:6. The city may have been one of those assigned to the priests within the limits of the tribe of Judah, and if so, it is interesting to think of the Virgin as undertaking a journey which brought her not far from the very spot in which she was to give birth to the divine Child. No city of the name of Juda is known, but there is a Juttah in Joshua 15:55; Joshua 21:16, in the neighbourhood of Maon and the Judæan Carmel, and therefore in the âhill country,â which may possibly be that which is here referred to.
Verse 41
(41) The salutation of Mary.âThe words of the greeting were, we may believe, the usual formula, âPeace be with thee,â or âThe Lord be with thee,â possibly united with some special words of gratulation on what she had heard from the angel.
Elisabeth was filled with the Holy Ghost.âWhat had been predicted of the Child (Luke 1:15) was now fulfilled ex abundanti in the mother. The fact related, so far as we look to human sources of information, must obviously have come to St. Luke, directly or indirectly, from the Virgin herself.
Verse 42
(42) Blessed art thou among women.âThe language, like that of most of the utterances in these chapters, is taken from the poetry of the older Scriptures, but there is a singular contrast between its application there to the murderess Jael (Judges 5:24), and here to the mother of the Lord.
Verse 43
(43) Whence is this to me . . .?âThe sudden inspiration bids Elizabeth, rising above all lower thoughts, to recognise that the child of Mary would be also the Son of the Highest. The contrast leaves no room for doubt that she used the word âLordâ in its highest sense. âGreat âas her own son was to be (Luke 1:15) in the sight of the Lord, here was the mother of One yet greater, even of the Lord Himself.
Verse 45
(45) Blessed is she that believed.âThe two renderings, âfor there shall be,â and âthat there shall be,â are equally tenable grammatically. On internal grounds there seems a balance in favour of the latter, as the other interpretation appears to make the fulfilment of the promise dependent upon the Virginâs faith.
Verse 46
(46) My soul doth magnify the Lord.âWe come to the first of the great canticles recorded by St. Luke, which, since the time of Cæsarius of Arles (A.D. 540), who first introduced them into public worship, have formed part of the hymnal treasures of Western Christendom. We may think of the Virgin as having committed to writing at the time, or having remembered afterwards, possibly with some natural modifications, what she then spoke. Here the song of praise is manifestly based upon that of Hannah (1 Samuel 2:1-10), both in its opening words and in much of its substance, and is so far significant of the hopes, and, if we may so speak, studies, of the maiden of Nazareth.
Verse 47
(47) In God my Saviour.âWe may well believe that this choice of the name was determined by the meaning of the name, implying Godâs work of salvation, which she had been told was to be given to her Son.
Verse 48
(48) The low estate of his handmaiden.âNote the recurrence of the word that had been used in Luke 1:37, as expressing the character which she was now ready to accept, whatever it might involve.
All generations shall call me blessed.âThe words have, of course, been partly instrumental in bringing about their own fulfilment; but what a vision of the future they must have implied then on the part of the village maiden who uttered them! Not her kinswoman only, but all generations should join in that beatitude.
Verse 50
(50) His mercy is on them that fear him.âThe words, as read by those for whom St. Luke wrote, would seem almost to foreshadow the Gospel of the Apostle of the Gentiles. Those that âfeared Godâ were to be found not only among the children of Abraham, but also among âevery nationâ (Acts 10:2; Acts 10:35), and He would shew forth His mercy to all in whom that temper should be found.
Verse 51
(51) He hath shewed strength.âLiterally, He wrought strength. Here the parallelism with 1 Samuel 2:3 becomes very close. Of whom the speaker thought as among the âproud,â we cannot know. They may have been the potentates of the world in which she lived, Herod and the Emperor of Rome. They may have been the men of Jerusalem, who despised Galilee; or those of the other towns and villages of Galilee, who despised Nazareth; or, though less probably, those of Nazareth itself, who despised the carpenter and his betrothed.
Verse 52
(52) The mighty.âThe word (that from which we get our English âdynastyâ) is applied to the eunuch âof great authorityâ under Candace, in Acts 8:27, and is used as a divine name in âthe blessed and only Potentateâ of 1 Timothy 6:15. Here it is used generally of all human rulers.
From their seats.âBetter, their thrones, as the word is for the most part translated. (Comp. Matthew 19:28, and in this very chapter, Luke 1:32.)
Of low degree.âThe adjective is that from which the noun translated âlow estate,â in Luke 1:48, had been formed.
Verse 53
(53) He hath filled the hungry.âIt is interesting to note the manner in which the song of the Virgin anticipates the beatitudes of the Sermon on the Plain as reported by St. Luke (Luke 6:21). The words, like those of the beatitudes, have both their literal and their spiritual fulfilments. Both those who trusted in their earthly riches, and those who gloried in their fancied spiritual wealth, were sent empty away, while the âhungry,â those who craved for a higher blessedness, were filled with the peace and righteousness which they sought.
Verse 54
(54) He hath holpen his servant Israel.âUp to this point the hymn has been one of personal thanks-giving. Now we find that all the soul of the maiden of Nazareth is with her people. Her joy in the âgreat things âwhich God has done for her rests on the fact that they are âgreat things âfor Israel also. The word which she uses for her people is that which expresses their relation to God as âthe servantâ of Jehovah, who is prominent in the later chapters of Isaiah, and is in Isaiah 41:8 identified with the nation, as elsewhere with the nationâs Head (Isaiah 42:1). One may see in the utterance of this hope already seen as realised, an indication of the early date of the hymn. At the time when St. Luke wrote, the rejection, not the restoration of Israel, was the dominant thought in menâs minds.
In remembrance.âLiterally, in order to remember. He helped Israel, as with the purpose to prove Himself not unmindful of His promised mercy.
Verse 55
(55) As he spake to our fathers.âAs the sentence stands in English, the words âAbraham and his seedâ seem in apposition with âforefathers,â and to be added as explaining it. In the Greek, however, they are in a different connection, and belong to what had gone before, the construction being as follows: âTo remember His mercy (as He spake unto our forefathers) to Abraham and his seed for ever.â The mercy that had been shown to Abraham was, as it were, working even yet.
Verse 56
(56) And Mary abode with her about three months.âThis brings the time so close to the birth of the Baptist that we might well deem it likely that the Virgin waited for it. On the other hand, the next verse seems almost to imply her previous departure. In any case, we may think of the three months as a time of much communion of heart and hope on the great things which God had done and was about to do for Israel.
Verse 58
(58) Her neighbours and her cousins.âBetter, her kindred, as including a wider range of relations than that which comes within our definition of cousinship. The words imply that they had heard something of the vision in the Temple, and of what had been foretold of the future greatness of the child then born.
Had shewed great mercy upon her.âLiterally, had magnified His mercy. The verb is the same as that which opens the Magnificat, and may well be looked upon as a kind of echo of it. The phrase is essentially a Hebrew one. (Comp. 1 Samuel 12:24.)
Verse 59
(59) They came to circumcise the child.âThe day of circumcision, as the admission of the child into Godâs covenant with his people, was, like the day of the baptism of infants among Christians, one on which relatives were invited to be present as witnesses, and was commonly followed by a feast. It was also, as baptism has come to be, the time on which the child received the name which was to bear its witness of the prayers of his parents for him, and of his personal relation to the God of his fathers.
They called him . . .âThe Greek tense is strictly imperfectâthey were calling him. The choice of the name commonly rested with the father, but the kinsfolk seem to have assumed that, in the dumbness of the father, the duty devolved on them, and they, according to a custom not uncommon, showed their respect for the father by choosing his name.
Verse 60
(60) Not so; but he shall be called John.âIt is obvious from what follows that the writing-tablet had been in frequent use, and in this way the husband must have told the wife of the name which had been given by the angel.
Verse 61
(61) There is none of thy kindred . . .âThe fact is not without interest, as probably showing that Zacharias did not come within the circle of those related to the Sadducean high priests, among whom (some thirty years later, it is true) we find that name (Acts 4:6; Acts 5:17).
Verse 62
(62) They made signs to his father.âIt seems probableâalmost, indeed, certainâfrom this, that Zacharias was deprived of the power of hearing as well as speech, and had passed into the condition of one who was naturally a deaf mute.
Verse 63
(63) A writing table.âThe tablets in common use at this time throughout the Roman empire were commonly of wood, covered with a thin coat of wax, on which men wrote with the sharp point which has left its traces in our language, in the word âstyle,â in its literal and figurative senses.
His name is John.âThere is something emphatic in the use of the present tense. It was not a question to be discussed. The name had been given already.
And they marvelled all.âThis confirms the view given above as to the previous deafness of Zacharias. There would have been no ground for wonder, had he heard the discussion. It was the coincidence that surprised them, hardly less than the utterance.
Verse 64
(64) His tongue loosed.âThe verb is supplied by the translators because the one previously used applied strictly only to the mouth.
He spake, and praised God.âProbably, in substance, if not in words, as in the hymn that follows. The insertion of the two verses that follow seems to imply that some interval of time passed before its actual utterance.
Verse 65
(65) All the hill country of Judæa.âThe district so designated included the mountain plateau to the south of Jerusalem, which reaches its highest point at Hebron. (See Note on Luke 1:39.) The whole verse describes the gradual spread of the report of the events from the immediate neighbourhood to the wider district of which it formed a part.
Verse 66
(66) What manner of child shall this be!âBetter, what shall this child be! The question was not, what kind of child He should be, but what the child would grow to.
And the hand of the Lord was with him.âSome good MSS. give, âfor the hand of the Lord,â as giving the reason for the previous question. The âhandâ implies, in the familiar language of the Old Testament (e.g., Judges 2:15; 2 Chronicles 30:12; Ezra 7:9), what we more commonly call the âguidanceâ or the âprovidenceâ of God. The phrase was essentially a Hebrew one; one of the vivid anthropomorphic idioms which they could use more boldly than other nations, because they had clearer thoughts of God as not made after the similitude of men (Deuteronomy 4:12).
Verse 67
(67) Was filled with the Holy Ghost, and prophesied.âThe latter word appears to be used in its wider sense of an inspired utterance of praise (as, e.g., in 1 Samuel 19:20; 1 Corinthians 14:24-25). The hymn that follows appears as the report, written, probably, by Zachariah himself, of the praises that had been uttered in the first moments of his recovered gift of speech. As such, we may think of it as expressing the pent-up thoughts of the months of silence. The fire had long been kindling, and at last he spake with his tongue.
Verse 68
(68) Blessed be the Lord God of Israel.âThe whole hymn is, like the Magnificat, pre-eminently Hebrew in character, almost every phrase having its counterpart in Psalm or Prophet; and, like it, has come to take a prominent place in the devotions of the western Churches. Its first appearance, as so used, is in Gaul, under Cæsarius of Aries.
Visited.âBetter, looked upon, regarded. The four centuries that had passed since the last of the prophets are thought of as a time during which the âface of the Lordâ had been turned away from Israel. Now He looked on it again, not to visit them (as we more commonly use the word) for their offences, but to deliver.
Redeemed his people.âBetter, wrought redemption for His people. The noun is formed from that which is translated âransomâ in Matthew 20:28, where see Note. Its occurrence here is noticeable as showing how large an element the thought of deliverance through a ransom was in all the Messianic expectations of the time. (Comp. Luke 2:38.) The past tense (in the Greek the aorist) is used by Zacharias as, in the joy of prophetic foresight, seeing the end of what had been begun. The next verse shows that he looked for this redemption as coming not through the child that had been born to him, but through the Son, as yet unborn, of Mary.
Verse 69
(69) Hath raised up an horn of salvation.âThe symbolism of the horn comes from Psalms 132:17, where it is used of the representative of the House of David, and answers to the âAnointedâ of the other clause of the verse. It originated obviously in the impression made by the horns of the bull or stag, as the symbols of strength. Here, following in the steps of the Psalmist, Zacharias uses it as a description of the coming Christ, who is to be raised up in the House of David.
Verse 70
(70) His holy prophets, which have been since the world began.âThe words were probably more than a lofty paraphrase of the more usual language, âof old time,â âof ancient days,â and imply a reference to the great first Gospel, as it has been called, of Genesis 3:15, as well as to those made to Abraham, who is the first person named as a prophet (Genesis 20:7).
Verse 71
(71) That we should be saved from our enemies.âLiterally, salvation from our enemies, in apposition with âthe horn of salvationâ of Luke 1:69. The âenemiesâ present to the thoughts of Zacharias may have been the Roman conquerors of Judæa; the Idumæan House of Herod may have been among âthose who hate.â
Verse 72
(72) To perform the mercy.âThe verse has been thought, and with apparent reason, to contain a reference, after the manner of the ancient prophets (comp. Isaiah 8:3; Micah 1:10-15), to the name of the speaker, of his wife, and of his child. In âperforming mercy,â we find an allusion to John or Jochanan (= âThe Lord be mercifulâ); in âremembering His holy covenant,â to the name Zacharias (= âWhom Jehovah remembersâ); in the âoathâ of Luke 1:73, to that of Elizabeth or Elisheba (= âThe oath of my Godâ). The play upon the words would, of course, be obvious in the original Hebrew (i.e., Aramaic) of the hymn, which we have only in its Greek version.
His holy covenant.âThe covenant is clearly that made with Abraham in Genesis 15:18. In thus going back to that as the starting-point of the New Covenant which was to be made in Christ, Zacharias anticipates the teaching of St. Paul in Galatians 3:15-19.
Verse 73
(73) The oath.âThe noun is in apposition to the âcovenantâ of the preceding verse, though not grammatically in the same case with it.
Verse 74
(74) That he would grant unto us . . .âThe form of the Greek indicates even more definitely than the English that this was the end to which the âcovenantâ and the âoathâ had all along been pointing.
Might serve him without fear.âThe service is that of worship as well as obedience. This was the end for which deliverance from enemies was but a means. Here, again, the form of the hope points to its early date. What prospect was there, when St. Luke wrote his Gospel, of any deliverance of the Jews from their earthly enemies? By that time, what was transitory in the hymn had vanished, and the words had gained the higher permanent sense which they have had for centuries in the worship of the Church of Christ.
Verse 75
(75) In holiness and righteousness.âThe same combination is found, though in an inverted order, in Ephesians 4:24. âHolinessâ has special reference to manâs relations to God; âjusticeâ to those which connect him with his fellow men; but, like all such words, they more or less overlap.
Verse 76
(76) Thou, child, shalt be called the prophet of the Highest.âNote the recurrence of the same divine name that had appeared in Luke 1:32; Luke 1:35.
Thou shalt go before the face of the Lord.âThe verse is, as it were, an echo of two great prophecies, combining the âgoing before Jehovahâ of Malachi 3:1, with the âpreparing the wayâ of Isaiah 40:3.
Verse 77
(77) To give knowledge of salvation.âThis, as the form of the Greek verb shows, was to be the object of the Baptistâs mission. Men had lost sight of the true nature of salvation. They were wrapt in dreams of deliverance from outward enemies, and needed to be taught that it consisted in forgiveness for the sins of the past, and power to overcome sins in the future.
The remission of their sins.âHistorically, this was the first utterance of the words in the Gospel records, and we may well think of it as having helped to determine the form which the work of the Baptist eventually took. It is interesting to compare it with our Lordâs words at the Last Supper (Matthew 26:28), and so to think of it as being the key-note of the whole work from the beginning to the end. Different in outward form as were the ministries of the Baptist and our Lord, they agreed in this.
Verse 78
(78) Through the tender mercy.âLiterally, on account of the bowels of mercy of our God. After this manner the Jews spoke of what we should call âthe heartâ of God. The word was a favourite one with St. Paul, as in the Greek of 2 Corinthians 7:15; Philippians 1:8; Philippians 2:1; Colossians 3:12. The pity that moved the heart of God is thought of, not as the instrument through which, but that on account of which, the work of the Baptist was to be accomplished.
The dayspring from on high.âThe English word expresses the force of the Greek very beautifully. The dawn is seen in the East rising upward, breaking through the darkness. We must remember, however, that the word had acquired another specially Messianic association, through its use in the LXX. version as the equivalent for the âBranch,â âthat which springs upward,â of Jeremiah 23:5; Zechariah 3:8. Here the thought of the sunrise is prominent, and it connects itself with such predictions as, âThe glory of the Lord hath risen upon theeâ (Isaiah 60:1), âThe sun of righteousness shall riseâ (Malachi 4:2). What had become a Messianic name is taken in its primary sense, and turned into a parable.
Hath visited us.âBetter, hath looked upon us.
Verse 79
(79) To give light to them that sit in darkness.âThe words are an echo of those of Isaiah 9:2, which we have already met with in Matthew 4:16, where see Note. Here they carry on the thought of the sunrise lighting up the path of those who had sat all night long in the dark ravine, and whose feet were now guided into âthe way of peace,â that word including, as it always did, with the Hebrew, every form of blessedness.
Verse 80
(80) And the child grew.âWe have no materials for filling up this brief outline of the thirty years that followed in the Baptistâs life. The usual Jewish education, the observance of the Nazarite vow, the death of his parents while he was comparatively young, an early retirement from the world to the deserts that surrounded the western shores of the Dead Sea, study and meditation given to the Law and the Prophets, the steadfast waiting for the consolation of Israel, possible intercourse with the Essenes who lived in that region, or with hermit-teachers, like Banus, the master of Josephus (Life, c. 1), whose form of life was after the same fashion as his own: this we may surmise as probable, but we cannot say more. Whatever may have been the surroundings of his life, he entered upon his work in a spirit which was intensely personal and original.