Luke, Chap. i. From the 68th to the 78th verses inclusive.
68. Blessed be the Lord God of Israel; for he hath visited and redeemed his people, 69. And hath raised up an horn of salvation for us, in the house of his servant David:
70. As he spake by the mouth of his holy prophets, which have been since the world began:
71. That we should be saved from our enemies, and from the hand of all that hate us; 72. To perform the mercy promised to our fathers, and to remember his holy covenant;
73. The oath which he sware to our father Abraham, 74. That he would grant unto us, that we, being delivered out of the hand of our enemies, might serve him without fear,
75. In holiness and righteousness before him, all the days of our life.
76. And thou, child, shalt be called the Prophet of the Highest, for thou shalt go before the face of the Lora to prepare his ways:
77. To give knowledge of salvation unto his people, by the remission of their sins, 78. Through the tender mercy of our God; whereby the day-spring from on high hath visited us,
79. To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace.
These are the words of that godly man Zacharias, the father of John the Baptist. In the preceding part of this chapter, the evangelist informs us, that as Zacharias was executing the priest's office in the temple, being then advanced in years, and as yet without issue, the angel of the Lord appeared unto him, and announced to him that his wife Elisabeth should conceive and bear a son, and that he should call his name John. That he should be great in the sight of the Lord, and filled with the Holy Ghost from his mother's womb; and that he should go before the Lord 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.
But Zacharias, doubting of what the angel had informed him, because both he and his wife were well stricken in years, required a sign by which he should know that these things should come to pass; whereupon the angel 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: 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." Accordingly,
Zacharias was dumb until his son was born; and when they made signs to him to know how he should be called, he asked for a writing table, and wrote according to the words of the angel, that his name should be John. Immediately after this, the tongue of Zacharias was loosed, and being filled with the Holy Ghost, he prophesied in the words of the text.
Blessed be the Lord God of Israel; for he hath visited and redeemed his people, (verse 68.) These words require but little exposition: for I think it is well known to every one what is meant by this visitation and redemption. The word of God which is preached unto us, is indeed a glorious visitation; it bringeth us glad tidings of redemption: it delivereth from sin, death, and hell, and filleth us with joy and sweet consolation. This redemption was not accomplished by the sword, or by violence, but by the word alone; and in this it consisteth more than in the death of Christ; for it was on account of the word that our Saviour shed his blood on the cross. It was this word that John preached; and to them that first hear the gospel, it is the same as if John did preach it now; for it saith unto them, as John also did cry in the wilderness of Judea, "Repent ye, for the kingdom of heaven is at hand."
Although Zacharias speaketh here of things that are to come, yet he speaketh of them as if they had already happened; because he knew by the revelation of God, that these things would assuredly come to pass. In the child that was born unto him, he beheld a messenger sent from God, to declare his word, and to make known his will to mankind; and who should be the herald of the longexpected Messiah.
Although Zacharias undoubtedly conceived great joy because a son was born unto him in his old age, whereby whatever ignominy and contempt he and his wife Elisabeth had suffered, on account of their being without children, was taken away; yet this was not the chief cause of his rejoicing. His greatest joy was, that this son was to be a preacher of the word of God, and a prophet of the Most High. He rejoiced, moreover, that he should himself be, as it were, transformed from an old to a young man, and should become a pupil of his infant, then in the cradle; who, he foresaw, would become a far greater prophet than himself.
Thus we see what great blessings God conferreth upon those that fear him, and patiently await his own time. We also learn that we should never distrust the promises of God, as he is abundantly able to do all things that seem good to him, however impossible they may appear to us.
And hath raised up a horn of salvation for us in the house of his servant David, (verse 69.) These words are not spoken of John, for he was not of the house of David, but of the tribe of Levi. But Zacharias here prophesieth of Christ, who was of the house and royal line of David. Among the Hebrews, the word horn was often used metaphorically, to express power, strength, dominion, or any thing wherein one might trust. Sometimes it also signified, figuratively, kings, emperors, principalities, or dominions: thus, in Daniel, chap. vii. the prophet saw, among other beasts, one which had ten horns; and when the interpretation thereof was given him, these horns were made to signify kingdoms: and such application of this term is frequent in, and peculiar to the We must therefore understand by the horn of salvation, Jesus Christ and his kingdom; and it is said to be raised up in the house of David, because Christ was of the stock and lineage of David. It is called a horn of salvation, or blessedness. Some kingdoms are distinguished for their extent; others for the number of their inhabitants, the abundance of their treasures, or their prowess in war. Some kings are renowned for their military achievements; others for their riches, power, and opulence. But the kingdom of Christ differeth from all other kingdoms, inasmuch as it is a kingdom of grace, of life, of righteousness, of truth, and of every thing that pertaineth to salvation. Christ likewise is distinguished from all other kings, because he is able to confer life and eternal happiness upon his subjects. Other kings may indeed bestow upon their subjects temporal benefits, or may deprive them of existence, but they cannot confer upon them life or immortal felicity: for earthly kings are, like other men, subject to death; they must at last fall and perish, and leave their power, their riches, and their honours, behind them. But Christ is immortal and eternal, and his kingdom is without end.
This kingdom is said to be raised up—by whom is it raised up? Even by the Holy Ghost It is raised up in the house of David.—It is therefore a kingdom in the earth, yet nevertheless, a kingdom of salvation. It is not a kingdom in heaven among the angels, but a spiritual kingdom on the earth, among men clothed with flesh and blood, and subject unto death.
But how cometh it to pass, that in this kingdom which exists among mortals, men are delivered from the power of death? those who were before miserable are made happy, and those who were the subjects of Satan, become the children of God. I think that ye are all sufficiently well acquainted with the reason hereof; yea, that ye understand it as well as I do myself; nevertheless, these things should be frequently repeated. A Christian cannot die, because Christ hath suffered death for him. He overcame death, that we might be delivered therefrom; and he took our sins upon himself, that we might be freed from them.
Those therefore who belong to this kingdom, can never die: neither can they be subject to sin or Satan; otherwise, this would not be a kingdom of salvation or blessedness.
But although a Christian is thus exempt from these things, yet God suffereth the appearance of them to remain; so that our consciences are still troubled on account of sin, the judgement of God terrifieth us, death assaileth us, and seemeth ready to devour us; Satan is at hand, and seeketh to overcome us. It is necessary that this appearance of evil continue, that we may not be exalted, but may perceive and feel that we are nothing but miserable and wretched sinners. A Christian is therefore defiled, and at the same time without sin; for under this appearance of sin, lie hid innocence, righteousness, and victory over death, hell, and Satan.
The world esteemeth that a good kingdom, where all things are quiet, peaceable, and prosperous; where there is no fear from enemies without, or seditions within, but all things go forward safely and well. It is, however, not so in the kingdom of Christ; for in this kingdom, the flesh warreth with the spirit, and life and death, sin and righteousness, Christ and Satan, do fight against each other; but the spirit, life, righteousness, and Christ, will at last prevail, and overcome their enemies.
Christ said unto Peter, Mat. xvi. "Thou art Peter, and upon this rock I will build my church: and the gates of hell shall not prevail against it." He doth not say they shall not assail it, or fight against it; for the life of a Christian is a continual warfare against temptations. While he is here, he must sometimes feel the remorse of sin, the fear of punishment, the horrour of death, yea, and even death itself but nevertheless, this is only to outward appearance, for at the same time, the word and the spirit are strengthening, encouraging, and assuring him that God is not angry with him, that his sins are forgiven, and that he shall never die, nor be forsaken.
Concerning sin, I have never known or heard of any in whom it was not. Set whomsoever thou wilt before thee, provided he be a mortal man, and in him thou wilt discover sin. Paul, a very great apostle, affirmeth that he felt sin in his members: for he saith, Rom. vii. 18, 19. "To will is present with me, but how to perform that which is good I find not: for the good that I would, I do not; but the evil which I would not, that I do." He wished indeed to be free from sins, but nevertheless he was obliged to live in them. And so every Christian is likewise desirous to be exempted from sin, but this cannot be brought to pass in this life.
As long as we are clothed with this flesh, and bear the burden thereof about with us, so long sin will remain in us. We may indeed strive against our carnal propensities, and keep them in some degree under subjection, but we cannot entirely subdue them. The old Adam, which is flesh and blood, still remaineth with us, and as long as these continue, sin cannot be wholly extinguished.
It therefore appeareth, that in Christ's kingdom on the earth, some appearance of sin still remaineth; so that every one may with propriety pray, as Christ taught his disciples, "Our father, &c. forgive us our trespasses, as we forgive those that trespass against us." It is not given to any on earth, to say, they are subject to no sin; and if any go thus far, it is Satan that deceiveth them: they are false, and not true Christians.
I know that some persons imagine, that in the kingdom of Christ there is no unrighteousness; that all things therein are free from sin and uncleanness; and that a Christian should be as pure and as holy as Christ himself. They often say, that if Christians commit all the sins whereof they accuse themselves, they are certainly worse than those who do not profess Christianity. But these know nothing of the nature of this kingdom; and the difference between them and Christians is, that a Christian is sensible of his sins, whereas their consciences are, as it were, seared with a hot iron. He is not a Christian who thinketh he hath no sin, neither feeleth any; for a Christian knoweth his infirmities, is sensible of his sins, is sorry for them, and doth lament over them. It grieveth him to the heart that he must bear the miserable burden of this flesh, and he crieth out in the language of Paul, Rom. vii. "O wretched man that I am! who shall deliver me from the body of this death." The kingdom of Christ therefore existeth among sins, and is established where he hath set it, that is, in the house of David. Yea, set David himself before you, and you will find him to have been a sinner; notwithstanding he is bold to glory, that he is a servant acceptable to his Lord.
Thus, ye perceive that a Christian is both dead and yet alive: that he is undefiled in the midst of sins; that although he is subject unto satan, still he hath dominion over him. For though sin, death, and hell assail, they do not overcome him, inasmuch as this kingdom triumphs over them all. It is therefore called a horn of salvation, because it is a strong and powerful kingdom; which, though frequently assailed, doth alway repel the assaults of its enemies.
As he spake by the mouth of his holy prophets, which have been since the world began, (verse 70.) Zacharias here signifieth that the time had arrived wherein God would fulfil the promise he had made by the mouth of his holy prophets; for all the prophets from the time of David did prophesy, that the seed of David should have a kingdom in the earth, and yet a spiritual kingdom. Isaiah and Jeremiah foretold that it should be such a kingdom, that the government thereof should consist in the influence of the spirit, and of the word; and to those prophecies doth Zacharias here refer. The other prophets do likewise speak of the same kingdom, but not so manifestly.
That we should be saved from our enemies, and from the hand of all that hate us. (verse 71.) The evangelist hath hitherto spoken of this kingdom in general terms; but now he cometh to speak of it more particularly, and declareth what benefits we shall derive therefrom. First, we shall be saved from our enemies, and from the hand of all that hate us. Ye may here perceive and understand, dearly beloved brethren, that this verse doth most plainly witness and declare, that we who are of this kingdom, do live in the midst of enemies, and that we must expect nothing else than to be hated of them; but it also affirmeth that this kingdom was raised up in order that we might be saved from them, and delivered out of their hands. This should give us comfort, and encourage us to serve under the Prince of this kingdom. But if we would secure his favour, we must not serve the world, neither seek to gain its favour, or strive to have no enemies therein; but we should look for nothing else than what is here set forth unto us: for if we be hated of the world, it is an evidence that we belong to this kingdom.
Zacharias declareth in this verse, that this kingdom was established in order that we might be saved from our enemies. Now, if it delivereth from our enemies, and, as it were, wresteth us out of their hands, it cannot be a kingdom of peace; but it must needs abide the hatred and malice of the world. And we see even now, that the enemies thereof bear a deadly hatred and aversion to the light which we trust hath, through the blessing of God, shone forth in some degree in these days. No people are so persecuted, as the Christians. Not only the pope and the furious bishops, with their false apostles, but also the princes of the earth, the self-righteous, and the wise of the world, are all in array against them. They are not even content with putting them to death, but they would totally extinguish their name, that no trace nor memorial might remain of them among men.
But we are given to understand that Christ is our king, and that he will deliver us out of the hands of our enemies. We shall not therefore be destroyed; for though they be many who do persecute, yet this kingdom is more powerful than the world, and Christ is stronger than the princes thereof; and as he hath promised us deliverance, he will not fail us, if we place our trust and our confidence in him.
To perform the mercy promised to our fathers, and to remember his holy covenant; the oath which he sware to our father Abraham. (verses 72, 73.) The apostles often refer to the old Testament, to show that the events which were taking place in their days were foretold by the prophets; and thus doth Zacharias in this place. In Genesis xxii. 18. we read that God promised Abraham, that in his seed all the nations of the earth should be blessed; which promise he confirmed by an oath. This promise referred to Christ, that through him should come peace, blessings, and salvation to all nations. And though the fulfilment of this promise was deferred so long, that many supposed it was abolished, yet we see that it was in process of time most fully accomplished; and that God hath bountifully bestowed upon mankind all things whatsoever that he promised to Abraham and his posterity.
God is merciful and favourable, not because of our merits, as though he owed it to our righteousness, but of his mere grace and mercy. We cannot glory that we have delivered ourselves from sin, or that we have deserved his goodness, and the preaching of the gospel: no, it is not so; here is no place for boasting. But the text saith, that God promised our fathers that he would give us those things.
Upon this promise the prophets stay themselves with boldness, and by it we attain unto true goodness; therefore he that glorieth, let him glory in the Lord: for we live in his kingdom, and enjoy his goodness and grace.
There is none at this day unto whom the gospel hath appeared, that can boast of having attained it by their own works; for those which are counted the best works, and most excellent studies, are disallowed and overthrown. This therefore is certain, that all we have, cometh by the mere grace and goodness of God. This is that which Zacharias saith was foretold by the prophets, and promised and confirmed by an oath to the fathers, that he would perform unto us the covenant made to Abraham. By myself have I sworn, saith the Lord, that in blessing, I will bless thee, and in thy seed shall all the nations of the earth be blessed. Gen. xxii.
And now the time is present, the hour is come, wherein he hath sworn that salvation should come unto us; as it is declared, Mark xvi. "Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized, shall be saved; but he that believeth not, shall be damned."
Abraham died long before the fulfilment of the promise; but in spirit and in faith, he was partaker of it. The promise was made unto him, although he looked not for the accomplishment thereof in this life: that is, his life was not prolonged until the preaching of the gospel. The fulfilment of the promise was after his death; we therefore perceive that the promise was not made to Abraham because of his merit. God chasteneth, reproveth, rebuketh, stirreth, allureth, and doth whatsoever is to be done; but the worldlings rob him of his honour, and attribute it to themselves: that is, they will not acknowledge whatsoever they receive to come by his grace. When we glory of good things, and do not acknowledge God to be the author and giver of them, we make ourselves as God, and treat him as our servant: he being dishonoured, and the honour attributed to us.
Zacharias saith, moreover, That he would grant unto us, that we, being delivered out of the hand of our enemies, might serve him without fear, in holiness and righteousness before him, all the days of our life, (verses 74 and 75.) He hath defined the nature and properties of this kingdom; that is, the covenant made with Abraham, that in his seed all the nations of the earth should be blessed, &c. These words of blessing, saith he, I will interpret to you: "That we, being delivered out of the hand of our enemies, might serve him without fear, in holiness and righteousness before him, all the days of our life."
This, to the world and flesh, savoureth not well: for the world murmureth, and saith, "We thought that he would have given us some precious thing; as a purse of gold, a rich wife, fair and beautiful children, goodly houses, and whatsoever things we are delighted in; but now we perceive it to be otherwise; we hear that we must serve him without fear, in holiness and righteousness, and thus endeavour to please him. We must have spiritual eyes and ears, that we may rightly consider and understand the word. It is said, he will deliver us from all our enemies: by this we understand, that this kingdom is placed in the midst of enemies; and when we are delivered from them, we should always obey him that delivered us, without fear. For God hath bestowed this blessing upon us, that we might hereafter serve him alone.
The words without fear, inferreth that we shall quietly enjoy the good things of this present world, and of the world to come. For a Christian is sure of the forgiveness of his sins, although he may yet be troubled with them. He is sensible that death hath no power over him; that Satan will not overcome him, and that the world cannot prevail against him. Such a heart is freed from fear. It must not be understood that we do not feel sin at all, but that we are greatly grieved and troubled with it. When we are terrified by death, when we are reproached and slandered by the world, we may be grieved, but they do not prevail, nor overcome us; for the heart, notwithstanding, remaineth safe and quiet in God.
What care I, if the world hate me, if I displease not him that dwelleth in heaven? If this hatred continue daily, if sin rage, if the world talk and prate about me, I will pass over these things as though I heard them not. This is, indeed, to forsake the world; to die unto it, and to live without fear. We must be occupied about no other thing, but that which is according to the will of God; we must speak nothing but what will please him, and which we know to be agreeable to his word. We must do those works which we know to be acceptable before him; whatsoever we do in our whole life, whether outwardly or inwardly, we must have his glory in view, and endeavour to fulfil his will. Then we shall be separated from the world, notwithstanding we may still live in it. If the Lord be on our side, we shall be in safety, in holiness and righteousness before him, all the days of our life.
We find that even Peter, Paul, and John, lived not without sin. When we desire to be holy before God, we must not trust to our own life and works, but to his mere mercy and grace. We must be so affected that we can say, Lord, if thou shouldest call me to an account, I should be unable by my own works to stand in thy sight: nevertheless, I glory that I am thy servant, for thou dost give me continually; and that thou hast promised to Abraham, that thou wilt for Christ's sake vouchsafe to show thy mercy unto me. If I of myself be not godly and righteous, Christ is godly and righteous; if I be profane, he is holy; if I be not without fear, he is void of all fear: thus I may, as it were, transfer myself to Christ. He will therefore have us to glory that we are godly and holy, but not by our own works.
When we teach in our sermons that salvation consisteth not in our works or life, but in the gift of God, men are slow to do good; they will not live an honest life, but will be disobedient, and falsely affirm that good works are prohibited.
Nevertheless, God requireth us to lead an honest life outwardly; and he that doth not, shall at length receive due punishment. If we preach of an honest and godly life, the world will furiously attempt to build ladders to get to heaven; which God will by no means approve: again, a dishonest and ignominious life doth not become Christians. What, therefore, must we do?
Those who have respect to an honest and fair life only, it were better for them to be swallowed up in wickedness: yet notwithstanding, God will not have us to lead a filthy and dishonest life. If we lead an honest and upright life, we are apt to arrogate to ourselves that which belongs to God. We must therefore lead a quiet and peaceable life before the world, which may also be acceptable to God: but we must not esteem it so highly as to think that we thereby merit any thing from God. Thus, a Christian continueth the holy servant of God without fear, not by his good works and holy life, but by the grace of Christ. But he that affirmeth that he is holy by his works, is blasphemous against God, robbeth him of his honour, and denieth Christ. Wherefore it would be better for him, (as hath been observed,) to be swallowed up in wickedness, than to declare himself to be a Christian, yea, godly and holy; for in this he dishonoureth Christ in such a manner, that it is as much as if he declared that there was no Christ. If we do not acknowledge that God saveth us by his divine mercy, is it not as much as to say he is neither holy nor blessed? Therefore, if I be a Christian, I must confess that I am one because Christ himself is holy. And although my conscience doth reprove me of sin, I must still persevere in this, that his holiness is greater than my sins; thus, I must live honestly outwardly, and inwardly rest and trust in Zacharias turneth his speech to the child, and saith, And thou, child, shalt be called the Prophet of the Highest, for thou shalt go before the face of the Lord to prepare his ways, (verse 76.) This shall be thy office: thou shalt be the first, and shalt first begin: that is, thou shalt be the prophet of the Highest. But what manner of prophesy shall this be? Thou shalt be the forerunner of the Lord, and shalt prepare his way. When any prince cometh, some one goeth before him to prepare the way. John doing the like, goeth before Christ, saying, "I am the voice of one crying in the wilderness, make straight the way of the Lord."
Such things hath no prophet at any time spoken; but they have prophesied of these things, that a prophet should come, who would establish a kingdom that should remain forever. This prophet doth live, even at the time when our Lord maketh his appearance. The gospel was preached, and baptism administered, by the coming and ministry of John; Christ also began, nearly at the same time.
Thus we see that the office of John was, to prepare a way for the Lord. Which preparation is, to bring people to the knowledge of our Lord and Saviour Jesus
Christ: for he is the grace, gift, king, and horn of our salvation.
No man can come unto Christ, except in the spirit of humility. John therefore teacheth men that they are sinners; he that acknowledged himself to be a sinner, and feeleth that he hath nothing whereof to boast, understandeth the voice of John; when he saith, prepare ye the way of the Lord, for he is at hand that followed me, who is greater than I; him ye shall hear and obey. Thus John pointed out the way of salvation, through the Lamb of God that taketh away the sins of the world.
To give knowledge of salvation unto his people, by the remission of their sins, (verse 77.) That is, thou shalt begin the office, and minister the word, whereby is taught and learned how we are saved. Which salvation or blessedness consisteth in this, how we may obtain remission of sins, and become partakers of the grace of God: not how we may become famous through abundance of riches, glory, and power on earth, as the Jews have hitherto understood it; for where remission of sin is, there is merit, reward, or satisfaction; otherwise it could not be called remission of sin. We are therefore to understand how God forgiveth us our sins without works or merit, and saveth us by mere grace and mercy, by the following verse: Through the tender mercy of our God; whereby the dayspring from on high hath visited us. (verse 78.)
Here it appeareth, that those who teach and observe laws, works, and merit, strive against the mercy of God, and knowledge of salvation. For he doth not say that forgiveness of sin hath come by the prayers and works of the fathers, or of any of the saints, but through the tender mercy of God. This forgiveness of sin which cometh to us by mercy, is without our merit: for Christ the Lord, who is our Mediator, hath obtained it for us. God required that satisfaction should be made for our sins, and that his honour might be preserved; here we were able to do nothing; Christ alone was able to make the atonement. Therefore it is said,
Through the tender mercy of our God, the day-spring from on high hath visited us. It is evident that it was not by our merit, but through mere mercy, that Christ came and offered himself as a sacrifice for our sins, that we might obtain eternal salvation. He is called the day-spring from on high, which signifieth his divinity; for he proceedeth from the Father, as the beams do from the sun.
To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace, (verse 79.) These words of Luke, agree with those of Isaiah; where he saith, the people that walked in darkness, have seen a great light, &c. Here he referreth to Christ, who was to be the light of the world; who, by the gospel, was to enlighten the hearts of those that were held captive by Satan, and bring them to God; yea, and guide our feet into the way of peace. Thus ye have heard how Zacharias hath set forth the gospel and kingdom of Christ, with all the fruits and conditions thereof. It is a kingdom of grace, and of forgiveness of sins; also of peace, joy, quietness, salvation, and goodness. God grant that we may become thoroughly acquainted with this kingdom, and be made the happy partakers thereof. Amen.