Chapter XXVIII (continued, part 5)
. . . 15. And he said unto them, Go ye into all the M'orld, and preach the Gospel to every creature—See on John 20. 19-23; and on Luke 21. 36-49. 16. He that believeth and Is baptized—Baptism Is here put for the external signature of the Inner faith of the heart, just as "confessing with the mouth" Is In Romans 10. 10; and there also as here this outivard manifestation, once mentioned as the proper fruit of faith, is not repeated In what follows (Romans 10. II)—shall be saved | but he that bellevetli not shall be damned—These awful Issues of the reception or rejection of the Gospel, though often recorded In other connections, are given In this connection only by Mark. 17. And these signs shall follow them that believe . . . 18. They shall take up serpents, &c.—These two verses also are peculiar to Mark.
1—the flrst day of the week, they came unto the sepulchre at the rising of the sun—not quite literally, but ' at earliest dawn;' according to a way of speaking not uncommon, and occurring sometimes in the Old Testament. Thus our Lord rose on the third day ; having lain in the grave part of Friday, the whole of .Saturday, and part of the following First day. 3. And they said among themKelves—as they were approaching the sacred spot—Who shall roll ns away the stone from the door of the epnicltre 1 ... for It was very great.—On reach i ng
The Ascension and Triumphant Proclamation of the Oospel
tlicreafter (v. 19-20). 19. So then after the IiOmI—an epithet applied to Jesus by this Evangelist only In the two concluding verses, when lie comes to His glorious Ascension and Its subsequent fruits. It is most frequent in Luke—liad spoken unto them, he was received up Into heaven — See on Luke 24.50,61 — and sat on the right hand of God—This great truth Is here only related as a
It they find their dlfliculty gone—the stone already rolled away by an unseen hand. And arc there no' otlurrn who, when advancing to duty in the face of appalling difflcultic.i, find their stone also rolled awayf 5. And entering Into the sepulchre, they saw a young man—In Matthew 2lS. 2 he Is called "the angel of the Lord ;" but here he is denTlbed as he appeared to the eye. In the bloom of a life
fact In the Gospel history. In that exalted attitude He appeared to Stephen (Acts 7. 55, 66) ; and It is thereafter
rtUroduetum. I.UKE. Intruduction.
the Acts of the Apostles, where He who directed all (ho movements of the infant Church is perpetually styled "The Lokd;" thus illustrating His own promise for the founding and building up of the Church, "Lo, I am with YOU alway !"
perpetually referred to as His proper condition in glory. 20. And they weut forth, and preached everywhere, the liord working with them, and confirming the word with signs following. Amen.—We have in this closing verse a most important link of connection with
THE GOSPEL ACCORDING TO
S. LUKE.
The writer of this Gospel is universally allowed to have been Lucas (an abbreviated form of Lucanus, ae Silas of Silvanus), though he is not expressly named either In the Gospel or in the Acts. From Colossians 4. 14 we learn that he was a "physician ;" and by comparing that verse with v. 10, 11—in which the apostle enumerates all those of the circumcision who were then with him, but does not mention Luke, though he immediately afterwards sends a salutation from him—we gather that Luke was not a born Jew. Some have thought he was a freed-man {libertinus), as the Romans devolved the healing art on persons of this class and on their slaves, as an occupation beneath themselves. His intimate acquaintance with Jewish customs, and his facility in Hebraic Greek, seem to show that he was an early convert to the Jewish faith ; and this is curiously confirmed by Acts 21. 27-29, where we find the Jews enraged at Paul's supposed Introduction of Greeks Into the temple, because they had seen "Trophimus the Ephesian" with him ; and as we know that Luke was witli Paul on that occasion, it would seem that they had taken him for a Jew, as they made no mention of him. On the other hand, his fluency in classical Greek confirms his Gentile origin. The time when he joined Paul's company is clearly indicated in the Acts by his changing (at ch. 16. 10) from the third person singular t"he") to the first person plural ("we"). From that time he liardly ever left the apostle till near the period of his martyrdom (2 Timothy 4. 11). Eusebius makes him a native of Antioch. If so, he would have every advantage for cultivating the literature of Greece and such medical knowledge as was then possessed. That he died a natural death is generally agreed among the ancients ; Gregory NAjiiAUZEN alone affirming that he died a martyr. The time and place of the publication of his Gospel are alike uncertain. But we can approximate to it. It must at any rate have been issued before the Acts, for there the 'Gospel' is expressly referred to as the same author's "former treatise" (Acts 1. 1). Now the book of the Acts was not published for two whole years after Paul's arrival as a prisoner at Rome, for it concludes with a reference to this period; but probably it was published soon after that, which would appear to have been early In the year 63. Before that time, then, we have reason to believe that the Gospel of Luke was in circulation, though the majority of critics make it later. If we date it somewhere between
A. D. SO and 60, we shall probably be near the truth ; but nearer it we cannot with any certainty come. Conjectures as
to the place of publication are too uncertain to be mentioned here.
That it was addressed, in the first instance, to Gentile readers, is beyond doubt. This is no more, as Davidsou remarks ('Introduction,' p. 186), than was to have been expected from the companion of an 'apostle of the Gentiles,' who had witnessed marvellous changes in the condition of many heathens by the reception of the Gospel. But the explanations in his Gospel of things known to every Jew, and which could only be intended for Gentile readers, make this quite plain—see chs. 1. 26 ; 4. .HI ; 8. 26 ; 21. 37 ; 22. 1 ; 24. 13. A number of other minute particulars, both of things inserted and of things omitted, confirm the conclusion that it was Gentiles whom this Evangelist had in the first Instance in view.
We have already adverted to the classical style of Greek which this Evangelist writes—just what might have been expected from an educated Greek and travelled ph.vsician. But we have also observed that along with this he shows a wonderful flexibility of style, so much so, that when he comes to relate transactions wholly Jewish, where the speakers and actors and incidents are all Jewish, he writes in such Jewish Greek as one would do who had never been out of Palestine or mixed with any but Jews. In Da Costa's 'Four Witnesses' will be found some traces of 'the beloved physician' in this Gospel. But far more strlkingand important are the traces in itof his intimate connection with the apostle of the Gentiles. That one who was so long and so constantly in the society of that master-mind has In such a work as this shown no traces of that connection, no stamp of that mind, is hardly to be believed. Wri-
ters of Introductions seem not to see it, and take no notice of it. But those who look into the Interior of it will soon discover evidences enough in it of a Pauline cast of mind. Referring for a number of details to Da Costa, we notice here only two examples: In 1 Corinthians 11. 21, Paul ascribes to an express revelation from Christ Himself the account of the Institution of the Lord's Supper which he there gives. Now, if we find this account differing in small yet striking particulars from the accounts given by Matthew and Mark, but agreeing to the letter with Luke's account.
It can hardly admit of a doubt that tlie one had It from the other; and in that case, of course, it was Luke that had
It from Paul. Now Matthew and Mark botli say of the Cup, " This is my blood of the New Testament;" while Paul and Luke say. In Identical terms, "This cup is the New Testament In My blood." Further, Luke says, "Likewise also the cup o/ter»tipper, saying," &c. ; while Paul says, "After tlie same manner He took the cup when He had supped, saying," &c.; whereas neither Matthew nor Mark mention that this was after supper. But still more striking is another point of coincidence In this case. Matthew and Mark both say of the Bread merely this : " Take, eat; this is My body;" whereas Paul says, "Take, eat, this is My body, which is broken /or you," and Luke, "This is My body, which it given for you." And while Paul adds tlie precious clause, " Thvi do imemembrance of Me," Luke does the same, In identical terms. How can one who reflects on this resist the conviction of a Pauline stamp In this Gospel? The other proof of this to which we ask the reader's attention is in the fact that Paul, In enumerating the parties by whom Christ was seen after His resurrection, begins, singularly enough, with Peter—"And that He rose again the third dav according to the Scriptures - and that He was seen of Cephas, then of the Twelve" (1 Corinthians 15. 4, 5)—coupled With the remarkable fact, that Luke is the only one of the Evangelists who mentions that Christ appeared to Peti^f
The Prefacx of Luke to his Goapd. LUKE I. The AmtouTuxmenl of the Fhi enmner
at all. When the disciples hatl returned from Emmaus to tell their hrctliren how the Lord had appeared to them In the way, and how He had made Himself known to them In the breaking of bread, they were met, as Luke rehites,
ere they had lime to utter a word, with tliis wonderful piece of news, " The Lord is risen indeed, and hath appeared
to Simon" (Luke 24. 34).
Other points connected with this Gospel will be adverted to in the Commentary.
of the former service; to bring In and place on the golden altar the pan filled with hot burning coals taken from the altar of burnt offering; and to sprinkle the incense on the hot coals; and, while the smoke of It ascended, to make intercession for the people. This was the most distinguished part of the service (Revelation 8. 3), and this was what fell to the lot of Zacharias at this time. [Lightfoot.] 10. praying withoxit—outside the court in front of the temple, where stood the altar of burnt offering
Ver. It appears from the Acts of the Apostles, and the Apostolic Epistles, that the earliest preaching of the Gospel consisted of a brief summary of the facts of our
Lord'.» earthly history, with a few words of pointed application to the parties addressed. Of these astonisliing
facts, notes would naturally be taken and digests put into circulation. It is to such that Luke here refers; and in terms of studied respect, as narratives of what was "believed surely," or " on sure grounds" among Cliristians, and drawn up from tlie testimony of "eye-witnesses and ministering servants of the word." But wlien he adds that "it seemed good to him also to write in order, having traced down all things witli exactness from tlieir
the men and women in separate courts, but the altar visible to all. the time of Incense—which was offered along with the morning and evening .sacrifice of every day; a beautiful symbol of the acceptableness of the sacrifice offered on the altar of burnt offering, with coals from whose altar the Incense was burnt (liCviticns 16. 12,
first rise," it is a virtual claim for his own Gospel to supersede these "many" narratives. Accordingly, while not one of them has survived the wreck of time, this and the other canonical Gospels live, and shall live, the only fitting vehicles of those life-bringing facts which have made all things new. Apocryphal or spurious gospels, upheld by parties unfriendly to the truths exhibited in the canonical Gospels, have not perished ; but those wellmeant and substantially correct narratives here referred
13). This again was a symbol of the " living sacriflee" of themselves and their services offered daily to God by the worshippers. Hence the language of Psalm 141.2; Revelation 8. 3. But that the acceptance of this daily offering depended on the expiatory virtue presupposed In the burnt offering, and pointing to the one "sacrifice of a sweet-sinelling savour" (Ephesians .5. 2), Is evident from Isaiah 6. 6, 7. 11. right side—the south side, between the altar and the candlestick, Zacharias being on the nortll side, in front of the altar, while offering Incense. [AVebstek and Wilkinson.] But why there? The right was the favourable side. Matthew 25. 3S [Schottgen and Wetstein in Meyer], cf. Mark 16.5. 13. thy prayer is heard—doubtless for offspring, which by some presentiment he even yet had not despaired of. Joliii—the same as "Johanan,"so frequent in the Old Testament, meaning 'Jehovah's gracious gift.' 1*. shall rejoice—so they did (i). 58, 66); but the meaning rather is, 'shall have cause to rejoice'— it would prove to mainy a joyful event. 15. great in the sight of tlie liord—nearer t" Him lu official standing than all the prophets. See on Matthew
to, used only while better were not to be had, were by
tacit consent allowed to merge in the four peerless documents which from age to age, and with astonisliing unanimity, have been accepted as the written charter of
all Christianity. 1. set fortli In order—more simply, ' to draw up a narrative'—from the beginning—that is, of His public ministry, as is plain from wliat follows—from the very first—that is, from the very earliest events ; referring to those precious details of the birth and early
life, not only of our Lord, but of his forerunner, which we owe to Luke alone—In order—or "consecutively"—in contrast, probably, with the disjointed productions to which he had referred. But this must not be pressed too
11. 10, 11. drink neither wine, itc.—f. c, shall be a Nazar~
far; for, on comparing it with the otlier Gospels, we see that in some particulars the strict chronological order is not observed in tliis Gospel, most excellent—or 'most noble'—a title of rank applied by this same writer twice to Felix and once to Festus (Acts 21. 26 ; 24. 3; 26. '2')). It is
ite, or 'a separated one,' Numbers 6. 2, &c. As the leper was the living symbol of sin, so was the Nazarite of hoUness ; nothing inflaming was to cross his Hps; no razor to come on his he.nd; no ceremonial defilement to be contracted. Thus was he to be "holy to the Lord (ceremonially) all the days of his separation." This separation was in ordinary cases temporary and voluntary: only fiamson (Judges 13.7), Samuel (1 Samuel 1. 11), «n'l Jotm Baptist were Nazarites from the womb. It was fitting that the utmost severity of legal consecration should be seen in Christ's forerunner. He was the Reality and Perfection of the Nazarite without the symbol, which perished in that living realization of it: "Such an High Priest became ns, who wassKi'ARATE from sinners" (Hebrews 7. 26). filled with the Holy Ghost from . . . womb —a holy vessel for future .service. 16, 17. A religious and moral reformer, Elijah-like, he should be (Malachl 4. 6, where the " turning of the people's heart to the Lord" is borrowed from I Kings IS. 37). In both cases their success, though great, was jxtrtial—the nation was not gained, before him—before "the Lord their God," t'. 16. By comparing this with Malachl .3. 1 and Isaiah 40. 3, It Is plainly "Jehovah" in the flesh of Messiah [Calvin and OlshauSenJ before whom John was to go as a herald to announce His approach, and a pioneer to prepare His way. in the spirit—alter the model—and powerof Ellas-noMils miraculous power, for "Johiidld no miracle" (John 10.41), but his power in " turning the heart," or with like success in his ministry. Both fell on degenerate times; both witnessed fearlessly for God ; neither appeared much save In the dlrectexercise of their ministry ; both were at the head of schools of disciples; the success of both was similar, fathers to the children—toJten literally, tills denotes th<»
likely, therefore, that "Theophilus" was chief magistrate of some city in Greece or Asia Minor. [Wp;bster and Wilkinson.] that thou mightest know—'knowthor-
ouglily'—hast been Instructed—'orally instructed'— 'catechized' or ' cateclielically taught,* at first as a catechumen or candidate for Cliristian baptism.
5-25. Announcement OF THE FoKEKUXSER. 5. Herod —See on Matthew 2. 1. course of Abla—or Abijah—tlie eighth of the twenty-four orders or courses into which David divided the priests. See 1 Chronicles 24. 1, 4, 10. Of these courses only four returned after tlie captivity (Ezra 2. 3t-39), which were again subdivided into twentyfour—retaining the ancient name and order of each. They took the whole temple-service for a week each, his wife wag of the daughters of Aaron-The priests might marry Into any tribe, but ' it was most coinrnendablo of
all to marry one of the priests' line.' [Lightfoot.] 6. commandments and ordinances—The one expressing their moraJ—the other their ceremonia;—obedience. [Calvin and Bengel.] Cf. Ezeklel 11. 2(); Hebrews 9. 1. It has been denied that any such distinction was known to the Jews and New Testament writers. But Mark 12.3;?, ind other passages, put this beyond all reasonable doubt. T. So with Abraham and Sarah, Isaac and Rebekah, Elkanah and Hannah, Manoah and his wife. 9. his lot to bum incense—The part assigned to each priest
In his week of service was decided by lot. Three were employed at the offering of Incense-to remove the ashes
Jlie Annunciation of Christ. LUKE I. The Visit of JIary to Elizabeth,
of Elizabeth's condition, a city of Juda—prolialjly Hebron (see Joshua 20. 7; 21. 11). 40. saluted Elliabetli—now returned from her seclusion, v. 24. 41. babe leaped—Fiom «.44 it is plain that this maternal .sensation wassometliiiig extraordinary—asympathetic emotion of the unconscious babe, at the presence of the mother of his Lord. 42-44. What beautiful superiority to envy have we here! High as was the distinction conferred upon herself, Elizat»eth loses sight of it altogether. In presence of one more honoured still; upon whom, witli her unborn Babe, in an ecstasy of inspiration, she pronounces a benediction, feeling it to be a wonder unaccountable that " the mother of her Lord should come to fiei:" 'Turn this as we will, we shall never be able to see the propriety of calling an unborn child " Lord," but by supposing Elizabeth, like the propliets of old, enlightened to perceive the Messiah's Divine nature.' [Olshausen.] "The mother of Xord" —but not "jKv Lady" (cL ch. 20. 42; John 20. 28). [Bengel.] 45. An additional benediction on the Virgin for her implicit faitli, in tacit and delicate contrast with her own husband, for, &c.—ratlier, as in the margin, ' that.' 46-55. A magniticent canticle, in which the strain of Hannali's ancient song, in like circumstances, is caught up, and just slightly modilied and sublimed. Is it unnat ural to suppose that the spirit of the blessed Virgin had been drawn beforehand into mysterious sympathy with the ideas and the tone of this hymn, so that when the
resloration of parental fidelity [Mevek, <tc.], the decay of which is the beginning of religious and social corruption —one prominent feature of tlie coming revival l)eing put
for the whole. But wliat follows, explanatory of this,
rather suggests a Jlguralivc sense. If " the disobedient" be "thecliildren,"and to " the fathers" belongs "the wisdom
of the J ust" [Bengel,], the meaning will be, ' he shall bring back the ancient .spirit of the nation into their degener-
ate cliildren.' [Calvin, <fcc.] So Elijah invoked "Uve God
of Abraham, Isaac, and Israel," when seeking to "turn
their heart back again" (1 Kings 18.36, «7). to make
rekd)', &c.—more clearly, ' to make ready for the Lord a prepared people," to have in readiness a people prepared
to welcome Him. Such preparation requires, in every age and every eotU, an operation corresponding to the Baptist s
ministry. 18. whereby, <S:c.—Mary believed what was
far harder without a sign, Abraham, though older, and doubtless Sarah too, when the same promise was made (o him, "staggered not at the promise of God through unbe-
lief, but was strong in faith, giving glory to God." This was what Zacharias failed in. 19. Gabriel — sign! lying 'man of God,' the same who appeared to Daniel at the time of incense (Daniel 9.21) and to Mary, v. 2ij. stanil, Ac—OS his attendant, cf. 1 Kings 17. 1. ao. dumb—'speech-
less.' not able—deprived of the power of speech, v. 64. He asked a 4>iffn, and now he got it. until the day, AcBee on «>. 64. SJl. waited—to receive from him the usual benediction. Numbers 6. 2.J-27. tarried so long—It was not usual to tarry long, lest It should be thouglit vengeance had stricken tlie people's representative for something wrong. [LiGHTFOOT.] 22. speecliless—' dumb,' and deaf also, see v. 62. 24:. lild five months— till the event was put beyond doubt and became apparent.
life and tire of inspiration penetrated her whole soul it spontaneously swept the chorus of this song, enricliiug the Hymnal of the Cliurch with that spirit-stirring canticle which has resounded ever since from its temple walls? In both songs, those holy women, filled with wonder to behold "tlie proud, the migiity; the rich," passed by, and, in their persons the lowliest chosen to usher in the greatest events, sing of this as no capricious niovement, but agreat law of the kingdom of God, by wiiich he delights to "put down the mighty from their seals and exalt them of low degree." In both songs the strain dies away on CllitiST; in Haiiiiah's under the name of "Jeiiovah's King"—to whom, through all his line, from David onwards to Himself, He will "give strength;" His "Anointed," whose horn He will exalt (1 Samuel 2. 10); in the Virgin's song, it is as the "Help" promised to Israel by all the prophets. My soul . . . my spirit—" all that
26-38. Annunciation op Chkist. See on Matthew I.
18-21. 26. sixth month—of Elizabeth's time. Joseph, of the house of David—see on Matthew I. 16. 28. highly favoured—a word only once used elsewhere (Ephesiaiis
1.6, "made accepted"): cf. ti. 30, "Thou hast found favour with God." The mistake of the Vulgate's rendering, ' full of grace,' has been taken abundant advantage by the Romish Clxurch. As the mother of our Lord, she was the roost "blessed among women" in external distinction; but let them hear to the Lord's own words. " Nay, ra ther blessed are they that hear the word of God and keep it." See on ch. 11. 27. 31. The angel purposely conforms his language to Isaiah's famous prophecy, ch.7. 14. [Ualvin.] 32,33. This is but an echo of tlie sublime prediction, Isaiah 9. 6, 7. 34. How, <fec.—not the unbelief of Zacharias, "Whereby shall I know this?" but, taking the fact for granted, ' How is it to be, so contrary to the unbroken law of hunuin birth ?' Instead of reproof, therefore, her question is answered in mysterious detail. 35. Holy Ghost^see on Matthew 1. 18. power of the highest—the Immediate energy of the Godhead conveyed by the Holy Ghost, overshadow — a word suggesting how gentle, while yet efficacious, would be this Power [Benoel]; and
is within me" (Psalm 103.1). my Saviour—Jfary, poor heart, never dreamt, we see, of her own ' immaculate conception'—in the offensive language of the Romanists any more than of her own immaculate life, holpen-Cf. Psalm 89.19, "I have laid lielp on One that is mighty." As He spake to our fathers The sense requires this clause
to be read as a parenthesis. (Cf. Micah 7. 20; Psalm 98.3.) for ever— the perpetuity of Messiah's kingdom, as expressly promised by the angel, v. 33. 56. abode with her about three months—What an honoured roof was that which, for such a period, overarched these cousins ! and yet not a trace of it is now to be seen, while the progeny of those two women—the one but the honoured pioneer of the other—have made the world new. returned to her own house—at Nazareth, after which took place what is recorded in Matthew 1. 18-25.
its mysterious secresy, withdrawn, as if by a cloud, from human scrutiny. [Calvin.] that holy thing born of thee—'that holy Offspring of thine.' therefore, Son of God—That Christ is the Sou of God in His Divine and eternal nature is clear from all the New Testament; yet here we see that Sonship efflorescing into human and palpable manifestation by his being horn, througli "the power of tlie Highest," an Infant of days. We must neither think of a double Sonship, as some do, harshly and without all ground, nor deny what is here plainly e.xpressed, the connection between His human birth and His proper personal Sonship. 30. thy cousin— ' relative,' but how near the word says not. conceived, Ac-this was to Mary an unsouglU sign, in reward of her laith. 37. for, <tc.—referring to what was said by the angel to Abraham In like case. Genesis 18. 14, to strengthen her fatth, 38. Marvellous faith In »wcA circumstances
57-80. BiiiTH and Circumcision of John—vSono of Zacharias, and Progress of the Child. 59. eighth day—The law (Genesis 17. 12) was observed, even though the eigiith day after birth should be a sabbath (John 7.
2;{; and see Philipplans 3. 5). called him—^rt., "were calling" i.e., (as we should say) 'were for calling.' The namingrof children at baptism has itsorigin in the Jewish custom at circumcision (Genesis 21. 3, 4); and the names of Abram and Sarai were changed at its first performance (Genesis 17.5, 15). 62. made signs—showing he was deaf, as well as dumb. 63. wondered all—at his giving (he same namte, not knowing of any communication between them on the subject, mouth opened immediately—oa thus palpably showing his full faith in the vision, for disbelieving wlilch he had been struck dumb (t;. 13, 20). 65. fear—religious awe; under the Impression that God's hand was specially in these events (cf. ch.5. 26; 7. 16; 8.37). 66. hand of tlie Lord was with him—by special tokens 97
39-56. Visit ok Mary to Elizabeth. 39. hill country — the mountainous tract running along the middle of Judea, from north to south. [Webster and Wilkinson.] with haste—transported with the announcement to hereli and with the tidings, now first made known to her.
The Pivphecy of Zacharias. LUKE II. The Birth of ChrisL
marking him out as one destined to some great work (1 Kings 18.46; 2Klngs3.15; Acts 11.21). 68-79. Tliereisnot a word in tliis noble burst of Divine song about his own child; like Elizabelli losing slglit entirely of self, in the glory of a Greater tlian both. Lrf>rd God of Israel—tlie ancient covenant God of the peculiar people, visited and redeemed i.e., in order to redeem: returned after long absence, and broken his long silence (see on Matthew 15.
the Baptist; and bringing his life up to the period of his public appearance.' [Olshausen.] in the deserts—probably " the wilderness of Judea" (Matthew 3. 1), whither he had retired early in life, in the Nazar^te spirit, and where, free from rabbinical influences and alone with God, hl» spirit would be educated, like Moses in the desert, for bla future higli vocation, his sitowing unto Israel—tiie presentation of himself before his nation, as Messiah's forerunner.
31). In the Old Testament, God is said to "visit" chiefly lorjudgment, in the New Testament for mercy. Zacharias would, as yet, have but imperfect views of such "visiting and redeeming," "saving from and delivering out of the hand of enemies" (v. 71, 74). But this Old Testament phraseology, used at first with a lower reference, is, when viewed in tlie light of a loftier and more comprehensive kingdom of God, equally adapted to express the most spiritual conceptions of the redemption that is in Christ Jesus, horn of salvation—t. e., 'strength of salvation,' or 'mighty Salvation,' meaning the Saviour Himself, whom Simeon calls " Thy Salvation" (ch. 2. 30). The metaphor is taken from those animals whose strength is in their 7iorn« (Psalm 18. 2; 75. 10; 132. 17), 69. house of Duvid — This shows that Mary must have been known to be of the royal line, independent of Joseph ; of whom Zacliarias, if
Ver. 1-7. Birth of Christ. 1. Cwsar Augustus—the
first of the Roman emperors, all tl»e world—so the vast Roman Empire was termed, taxed— ' enrolled,' or 'register themselves.' 'Z. first . . . when Cyrenlns, (Sec.—
very perplexing verse, inasmuch as Cyrenius, or Quirinus, appears not to have been governor of Syria for about ten years after the birth of Christ, and the " taxing" under his administration was what led to the insurrection mentioned in Acts 5. 37. That there was a taxing, however, of the wliole Roman Empire under Augustus, is now admitted by all ; and candid critics, even of skeptical tendency, are ready to allow that there is not likely to be any real inaccuracy in tlie statement of our Evangelist. Many superior scholars would render tlie words thus, 'This registration was previous to Cyrenius being governor of Syria' —as the word " flrsl" is rendered in John 1.15; 15. 18. In this case, of course, the difficulty vanishes. But it is perhaps better to suppose, with others, .that the registration may have been ordered witli a view to tlie taxation, about the time of our Lord's birth, though the taxing itself—an obnoxious measure in Palestine—was not carried out till the time of Quirinus. 3. went ... to his own city—the city of his extraction, according to the Jewish custom, not of his abode, which was the usual Roman method. 4, 5. Not only does Joseph, who was of tlie royal line, go to Bethlehem (1 Samuel 16.1), but Mary too—not from choice surely in her condition, but, probably, for personal enrolment, as herself an heiress, cspouse'd wife—now, with* out doubt, taken home to him, as related Matthew 1. 18;
lie knew anytliiug, could not know that after this he would recognize Mary, since the world began—or,
' from the earliest period.' the mercy promlsetl . . . his holy covenant . . . the oath to Abraliam—The whole work and kingdom of Messiah is represented as a mercy pledged on oatli to Abraham and his seed, to be realized at an appointed period ; and at length, in " the fulness of the time," gloriously made good. Hence, not only "grace,'' or the Iking promised ; but " truth," or fidelity to the prom-
ise, are said to " come by Jesus Christ" (John 1. 17). tliat he would grant us, &c. How comprehensive is tlie view here given ! (1.) Tlie purpose of all redemption—" that we should serve Him"—i.e., "the Lord God of Israel" (v. 68). The word signifies religious service distinctively—' the priesthood of the New Testament.' [Bengel.] (2.) Tlie nature of this service—" in holiness and righteousness belore Him"—or, as in His pre.sence (cf. Psalm 56. 13). (3.) Its freedom—"being delivered out of the liand of our enemies." (4.) Its fearlessness—"might serve Him witliout fear." (5.) Its duration—" all the days of our life." 76-79. Here are the dying echoes of this song; and very beauti-
2.5.6. while . . . there, &c.—Mary had up to this time been living at the wrong place for Messiah's birth. A
little longer stay at Nazareth, and the prophecy would have failed. Butlol with no intention certainly on her part, much less of C«sar Augustus, to fullil the prophecy,
ful are these closing notes—like the setting sun, shorn Indeed of its noontide radiance, but skirting the liorizon witli a wavy and quivering light—as of molten gold—on which the eye delights to gaze, till it disappears from tlie view. The song passes not here from Christ to John, but only from Christ direct to Christ as heralded by his forerunner, thou child—not "my son"—this cliild's relation to himself being lost in his relation to a Greater tliau either. Propliet of the Highest, for tliou shalt go before him— (. e., " the Highest." As " tlie Most High" is an epithet in Scripture only ot the supreme God, it is inconceivable that inspiraticJn should apply this term, as here undeniably, to Christ, unless he were " God over all blessed
siie is brought from Nazaretti to Bethlehem, and at that nick of time her period arrives, and her Babe is born (Psalm 118. 23). ' Every creature walks blindfold ; only He
tliat dwells in light knows whether they go.' [Bishop Hall.] 7. first-bom—So Matthew 1. 25, 26, yet the law, in speaking of the first-born, regardeth not whetlier any were born after or no, but only that none were born before. [Lightfoot.] w»-apt him . . . laid him— the mother herself did so. Had she tlien none to help lier? It would seem so (2 Corlntliians 8.9). a manger—tlie manger, the bench to whicii the horses' heads were tied, on wliich their food could rest. [Webster and Wilkinson.] no room in the inn—a square erection, open inside, wliere travel-
for ever" (Romans 9. 5). to give knowledge of salvation —to sound the note of a needed and provided " salvation" was tlie noble office of John, above all that preceded him; as It is that of all subsequent ministers of Christ; but in-
lers put up, and whose back parts were used as stables. Tlie ancient tradition, tliat our Lord was born in a grotto or cave, is quite consistent willi this, tlie country being rocky. In Mary's condition the journey would be a slow one, and ere they arrived tlie inn would be preoccupied —all'ecting anticipation of the reception He was tliroughout to meet with (John 1. 11).
finitely lolXier was it to be the " Salvation" itself (i'. 61) and
ch. 2.30). by the remission of sins—This stamps at once the spiritual nature of the salvation here iiilcndid. and explains v. 71, 74. Tlirough the tender mercy, itc—llie
Wi'iipt ill lliH s\VH(li11ing;-i>aQd9, And ill lUs mitiigc-r laid,
sole spring, necessarily, of all salvation /or sinners, dnyspring from on high, &c.—idtlier Christ Himself, as tlie "Bun of rigliteousness" (Malachl 4.2), arising on a daric world [Beza, Grotitjs, Calvin, De Wette, OLsiiAUfSEN,
Tlio liiipL' iiiul (jliiry of nil lunds
Is comi* to tiiti world's aid. No poftocfnl liomo upon His cruiilo smiled,
&c.], or the iiglit wliich He sheds. The sense, of course, is
Giivsts nidoly went and tame whero slept tho royal Cliild.—KuiA
one. 79. (Cf. Isaiah 9. 2; Matthew 4. 13-17.) 'Tliat .St.
Hut some 'guests %vent and came' not 'rudely,' but reverently. God sent visitors of his own to pay court to the iiew-l)orn King.
JjUke, of all the Evangelists, should have olitained and recorded tliese inspired utterances of Zjieiiarias and Mary —is in accordance with his character and hal)its, as indicated In v. 1-1.' [WEBSTEuand Wilkinson.] 80. An«l tlic
8-20. ANGELIC Annunciation to the Shkphekds— TiiKiK Visit to the New-boun Habe. 8. Abiding in
cl»ild,itc.—'aconcludingparagiiipli, indiciiliiig, in strokes
tile fields—slay ing there, probably in huts or teuls. wiilcto
full of grandeur, the bodily and mental developuieut of
The Birth of Oirist. LUKE II. The Circumcision of Christ.
measure, in the form of a Hebrew parallelism of two complete clauses, and a third one only amplifying the second, and so without a connecting " and." Tlie "glory to God," which the new-born "Saviour" was to bring, is the first note of this sublime hymn : to this answers, in the second clause, " the peace on earth," of which He was to be " tho Prince" (Isaiah 9. G)—probably sung responsively by the celestial choir; while quick follows the glad echo of this note, probably by a third detachment of the angelic cliorlsters "Oood-will to men." 'They say not, glory to God in heaven, where angels are, but, using a rare expression, " in the highest (heavens)," whither angels aspire not,' Hebrews 1. 3, 4. [Bengel.] " Peace" with God is the grand necessity of a fallen world. To bring in tliis, and all other peace in its train, was the prime errand of the Saviour to this earth, and, along with it. Heaven's whole "good-will to men"—the Divine complacency on a new footing—descends to rest upon men, as upon the Son Himself, lu whom God is " well-pleased." (Matthew 3. 17, the same word as here.) 15. let us go, ifee.— lovely simplicity of devoutnessand faith this ! They are not taken up with the angels, tlie glory that invested them, and the lofty strains with which they filled the air. Nor do they say. Let us go and see if this be true—they have no misgivings. But " let us go and see this thing which is come to pass, which the Lord hath made known unto us." Does not this confirm the view given on v. 8 of the spirit of these humble men? 16. with hast«— Cf. ch. 1. 39; Matthew 28. 8 ("did run"); John 4. 28 ("left her water-pot," as they do their flocks, in a transport), found Blary, &c.—
by niglit—or, ' night watcnes," taking their turn of watch-
ing. From about Passover-time in April until autumn,
the flocks pastured constantly in the open fields, the shepherds lodging there all that time. (From this it seems
plain that the period of the year usually assigned to our
Lord'3 birth is too late.) Were these sliepherds chosen to have the first sight of the blessed Babe without any re-
Rpect to the'.r own state of mind? That, at least, is not God's way. 'No doubt, like Simeon (v. 25), they were •mong the waiters for the Consolation of Israel' [OlSHAtrsEN]; and, if the simplicity of their rustic minds,
their quiet occupation, the stillness of the midn ight hours, and the amplitude of the deep blue vault above them for
the heavenly music which was to fill their ear, pointed them out as fit recipients for the first tidings of an Infant Saviour, the congenial meditations and conversations by which, we may suppose, they would beguile the tedious hours would perfect their preparation for the unexpected
visit. Thus was Nathanael engaged, all alone but not unseen, under the fig-tree, in unconscious preparation for
his first interview wltli Jesus. (See on John 1. 48.) So was the rapt seer on his lonely rock "in the spirit on the Lord's Day," little thinking that this was his preparation
for hearing behind him the trumpet-voice of the Son of man (Revelation 1. 10, &c.). But if the shepherds in his Immediate neighbourhood had the first, the sages from
afar had the next sight of the new-born King. Even so
BtlU, simplicity first, science next, finds Its way to Christ. Whom
lu quiet ever and in shade
' mysteriously guided by the Spirit to the right place througti the obscurity of the
Slieplierds and Sage may find
night.' [Olshausen.] a manger—'tlie manger,' as before. 17. made known abroad—lieforo tlioir return {v. 20), and thus were the first evangelists. [Bengel.] !40. glorifying and praising God, &c.—The l.-itter word, used of the song of tlie angels (v. 13), and ch. 19. 37, and cli. 21. 53, leads us to suppose that theirs was a song too, probably some canticle from the Psalter—meet vehicle for the swelling emotions of their simple hearts at what "they had heard and seen."
Tliey, who have bowed untaught to Nature's sway, And they, who follow Truth along her star-pav'd way. Keble.
9. glory of tlie Lord—'the brightness or glory which is represented as encompassing all heavenly visions.' [OlBHAUSES.] sore afraid— .so it ever was (Daniel 10.7,8; Luke 1. 12; Revelation 1. 17). Men have never felt easy with the invisible world laid suddenly open to their gaze.
It was never meant to be permanent; a momentary purpose was all it was intended to serve. 10. to all people
to the whole people,' i. e., of Israel ; to be by them afterwards opened up to the whole world. (See on v. It.) H. onto you is born, &c.—you shepherds, Israel, mankind. [Bexgei,.] Cf. Isaiah 9. 6, "Unto us a Child is born." It
21. Circumcision of Christ—Here only recorded, ana even here merely alluded to, for the sake of the name then given to the holy Babe, "Jesus," or Saviour (Matthew 1. 21 ; Acts 13. 23). Yet in this naming of Him "Saviour," in the act of circumcising Him, which was a symbolical and bloody removal of the body of sin, we have a tacit intimation that they "had need"—as John said of His Baptism—rather to be circumcised by Him " with the circumcision made without hands, in the putting off of the body [of the sins] of the flesh by the circumcision of Christ" (Colossians 2. 11), and that He only "suffered it to be so, because thus it became Him to fulfil all righteousness" (Matthew 3. 15). Still the circumcision of Clirist had a profound bearing on His own work—by few riglitly apprehended. For since "he that is circumcised is a debtor
is a Birtlo—" The Word is made flesh." When ? " This day." Where? " Jn the city of David"—in the right line and at the right spot ; where prophecy bade us look for Him, and faith accordingly expected Him. How dear to us should be the.se historic ?reot/rinf/« of our faith ! Witli the loss of them all substantial Christianity is lost. By means of them how many have been kept from making shipwreck, and attained to a certain external admiration of Him, ere yet they have fully " beheld lus glory." a Savionr—not One who shall be a Saviour, but " born a Saviour." Clirist the Ijord—' magnificent appellation !' [Bengei,.] 'This
is the only place where these words come together; and I »ee no way of understanding this "Lord" but as corresponding to the Hebrew Jehovah.' [Alford.] 12. a sign —'theslgn.' thebabe—'aBabe.' amanger—'themanger.' The sign was to consist, it seems, solely in the overpowering contrast between tlie things Just said of Him and the lowly condition In which tliey would find Him— 'Him whose goings forth have been from of old, from everla.stIng, " ye shall find a Balje;" Whom the heaven of lieavens cannot contain, "wrapt in swaddling-bands;" the "Sa-
to do the whole law" (Galatians 5. 3), Jesus thus bore about with Him in his very flesh the seal of a voluntary obligation to do the whole law—by Him only possible in the flesh since the fall. And as He was "made under the law" for no ends of His own, but only "to redeem themthat were under the law, that we might receive the adoption of sons" (Galatians 4. 4, 5), the obedience to wliicli His circumcision pledged Him was a redeeming obedience—that of a "Saviour." And, flnally, as "Christ hatli redeemed us from the curse of the law" by "being made a curse for us" (Galatians 3. 13), we must regard Him, in His circum-
viour, Christ the Lord," lying in a manger !' Thus early were these amazing contrasts, whlcli are His cliosen style, held forth. (See 2 Corinthians 8. 9.) 13. suddenly—as if only waiting till their fellow had done, with the angel Who retires not, but is joined by others, come to seal and to celebrate the tidings he lias brought, heavenly host or 'army,' an arm^/ celebrating peace .' [Bengei.] 'transferring the occupation of their exalted station to tiiis poor earth, which so seldom resounds with tlie puro praise of God' [Olshausen]; to let it be known how this event
cision, as brought under a palpable pledge to be "obedient % unto death, even the death of the cross" (Philippians 2. 8).
22-40. Purification of the Virgin—Presentation OF THE Babe in the Temple—Scene there with Simeon and Anna, aa, 24. her purification-Though the most and best copies read "their," it was the mother only who needed purifying from the legal uncleanuess of cliild-bearlng. "The days" of this purification for a male child were forty in all (Leviticus 12. 2, 4), on the expiry of which the mother was required to offer a lamb for a burnt i
is regarded In heaven and should be regarded on earth. glory, (Sc. — brief but transporting hymn — not only in Hrticulate human speech, for our belioof, but in tunable
offering, and a turtle-dove or a young pigeon for a sin of-
fering. If she could not afford a lamb, the mother had to
Simeon and AnTia Prophesy of Christ, LUKE 11, His First Conscious Visit lo Jen-usalem.
of many In Israel" through unbelief, during our Lof-u's earthly career, and the subsequent "rising again" of
bring another turtle-dove or young pigeon ; and, if even
lliis was beyond lier means, llien a portion ol fine flour, but witliout tlie usual Iragrant accompaniments of oil and frankincense, as it represented a siu ottering (Leviticus 12. ti-8; 5. 7-11). From tiie intermediate otl'ering of "a pairof turtle-doves or two young pigeons," we gather that Joseph and the Virgin were in poor circumstances (2 Corinthians 8. 9), though not in abject poverty. Being a first-born male, they "bring him to Jerusalem, to present liim to the Lord." All such had been claimed as " holy to the Lord," or set apart to sacred uses, in memory of the deliverance of the first-born of Israel from destruction in Egypt, through tlie sprinkling of blood (Exodus
Z/te sa»je^ie»-«onj after the effusion of the Spirit at PentC' cost threw a new light to them on the whole subject; while the latter clause describes the determined enemies of the Lord Jesus. Such opposite views of Christ are taken from age to age. yea, <tc.—
' Blessed as thou art among women, thou shalt have thine own deep share of
tiie struggles and sufferings which tliis Babe is to occasion'—pointing not only to the continued obloquyand re-
jection of this Child of hers, those agonies of His which she was to witness at the cross, and her desolate condition thereafter, but to dreadful alternations of faith and unbelief, of hope and fear regarding Him, which -she would have to pass through, that the thoughts, &c. men's views and decisions regarding Christ are a mirror
13. 2). In lieu of these, however, one whole tribe, that of Levi, was accepted, and set apart to occupations exclusively sacred (Numbers 3. 11-38); and whereas there were
ill wliicli the very " thoughts of their hearts" are seen. 36, 37. Anna—or, Hannah—a prophetess—another evidence that " the last times" in wliicli God was to " pour out His Spirit upon all flesh" were at hand, of the tribe of Aser—one of the ten tribes, of whom many were not carried captive, and not a few reunited themselves to Judah alter the return from Babylon. The distinction of tribes, though practically destroyed by the captivity, was well enough known up to their final dispersion (Homans 11. 1
273 fewer Levites than flrst-born of all Israel on the first reckoning, each of these first-born was to be redeemed by
tlie payment of five shekels, yet not witliout being "presented (or brought) unto tlie Lord," in token of His rightful claim to them and tlieir service (Numbers 3. 44-47 ; 18. 15,
16). It was in obedience to this "law of Moses," that tlie Virgin presented her babe unto the Lord, ' in the east gate of the court called Nicanor's Gate, where herself would
be sprinkled by the priest with the blood of her sacrifice.' [LiGHTFOOT.] By that Babe, in due time, we were to be redeemed, "not with corruptible things as silver and gold, but with the precious blood of Christ" (1 Peter 1. 18,
Hebrews 7. 14) ; nor is it now entirely lost, lived, &c.— she had lived seven years with her husband, and been a widow eiglity-four years; so that if she married at the earliest marriageable age, twelve years, she could not at this time be less than 103 years old. departed not from tiie temple—was found there at all stated hours of the day, and even during the night-services of the temple watchmen (Psalm 134. 1, 2), "serving God with fastings and prayer." (See 1 Timothy 5. 5, suggested by this.) coming in—'presenting herself.' She had been there already, but now is found 'standing by,' as Simeon's testimony to the blessed Babe died away, ready to take it up
19), and the consuming of the mother's burnt offering, and the sprinkling of her with the blood of her sin offering, were to find tlieir abiding realization in the "living sacrifice" of the Cliristian mother herself, in the fulness of a "heart sprinkled from an evil conscience," by "the blood wliich cleauseth from all sin." a5. just—upright In his moral cliaiacter. devout—of a religious frame of
spirit, vi'alttng for the Consolation of Israel—a beauti-
ful title of the coming Messiah, here intended, tlie Holy Ghost was—supernaturally—upon him—Thus was the
' in turn' (as the word rendered "likewise" liere means), to all tliein, &c.—the sense is, 'to all tliem in Jerusalem that were looking for redemption'—saying in eflect, In that Babe are wrapt up all your expectations. If tliis was at tlie hour of prayer, when numbers flocked to the temple, it would account for her having such an audience as the words imply. [Alford.] 39. Nothing is more diflicult than to fix the precise order in which the visit of the Magi, with the fliglit into and return from Egypt (Matthew 2.), are to be taken, in relation to the ciicuincision and presentation of Christ in the temple, here recorded.
Spirit, alter a dreary absence of nearly 400 years, returning to the Church, to quicken expectation, and prepare
for coming events, revealed by the Holy Ghost—Implying, beyond all doubt, the personality of the Spirit, should see death till he had seen—'sweet antithesis!' [Bengel.] How would the one sight gild the gloom of the other ! He was, probably, by this time, advanced in years. 37, US. The Spirit guided him to the temple at the very moment when the Virgin was about to present Him to the Lord. 39. took him np in his arms—immediately recognizing in tlie child, wi til unhesitating certainty, the promised Messiah, witliout needing Mary to inform him of what had happened to her. [Olshausen.] The remarkable act of taking the babe in his arms must not be overlooked. It was as if he had said, ' This is all my salvation and all my desire' (2 Samuel 23. 5). 39. Liord— ' Miister,' a word rarely used in tiie New Testament, and selected here witli peculiar propriety, when the aged saint, feeling that his last object in wisliing to live had now been attained, only awaited his Master's word of command to "depart." now Icttest, &c.—more clearly, 'now thou art releasing thy servant;' a patient yet reverential mode of expressing a desire to depart. 30. seen thy Salvation—many saw this clilld, nay, the full-grown "man, Clirist Jesus," who never saw in him "God's Salvation." This estimate of an object of sight,
It is perhaps best to leave this in the obscurity in which we find it, as the result of two independent, though
if we knew all, easily reconcilable narratives. 40. His mental development kept pace witli His bodily, and " the grace of God," the Divine favour, rested manifestly ami increasingly upon Him. See v. 52.
41-52. First Conscious Visit to Jerusalem. ' Solitary floweret out of the wonderful enclosed garden of the
tliirty years, plucked precisely there where the swollen bud, at a distinctive crisis (at twelve years of age), burst* into flower. To mark that is assuredly the design and the meaning of this record.' [Stier.] went up—'were wont to go.' Though males only were required to go np to Jerusalem at tlie three annual festivals (Exodus 23. 14-
17), devout women, when family duties permitted, went also, as did Hannah (I Samuel 1. 7), and, as we here see, the mother of Jesus. 43. when twelve years oUI—At this age every Jewisli boy was styled 'a son of the law,' being put under a course of instruction and trained to fasting and attendance on public worship, besides being set to learn a trade. At this age accordingly our Lord Is taltcn up for the first time to Jerusalem, at the i'assover season, tlie chief of the three annual festivals. But ob with what thoughts and feelings must tills Youth have gone up! Long ere He behold it. He had doubtless "loved tlie habitation of God's house and the place wlicre His honour dwelt" (Psalm S), a love nourished, we maybe sure, by that " word hid in His heart," with whieii in after life He showed so perfect a familiarity As the time for His first visit approached, could one's
Bii un(!onsclous, helpless babe, was pure faith. He "beheld liis glory" (Jolin 1. 14). In another view, it WUH prior faUh rewarded hy present sight. 31, 33. all people— ' all the peoples,' mankind at large, a light to tlie Gentiles—then in thick darkness, glory of tliy people Israel-already thine, and now, in the believing portion of it, to lie so more gloriously than ever. It will be observed tliat this 'swan-like song, bidding an eternal farewell to this terrestrial life' [OnsnAUSKN], takes a more comprehensive view of tlie kingdom of Clirist tlian that of Zacliarlas, Ihongli the kingdom tlK-y sing of Is one. 34, 35. set—appointrd. fall and rising again of many in Israel, luad for a sign spoken against—perliaps tlie former of these clauses expresses the two stages of temporary " fall
Cftm< Disputes with the Doctors. LUKE III. Johi'a Preaching, Baptism, and Imprisonment,
thought ye I should so readily hasten away? Let ordinary worshippers becontentto keep the least and begone;
ear have caught the breathings of His young soul, he might have lieard Him whispering, "As the hart pantetli
after the water-brool£S, so panteth niy soul alter Thee, O God. The Lord loveth the gates of Zion more than all the dwellings of Jacob. I was glad when they said unto me. Let us go unto the house of the Lord. Our feet shall stand within thy gates, O Jerusalem !" (Psalm 42. 1 ; S7. 2; 122. I,
but is this all ye have learnt of me?' Methinks we are here let into the holy privacies of Nazareth ; for sure what He says tliey should have known, He have must given tiiem ground to know. She tells Him of the sorrow with which His father and she had sought Him. He speaks of no Father but one, saying, In effect, ' My Father has not been seeking me; I have been with Him all this time; the King hath brought me into His cliambers. His left hand is under my head, and His riglit hand doth embrace me (Song of Solomon 1. 4 ; 2. 6). How is it that ye do not understand?' (Mark 8. 21.) 50, 51. understood not probably He had never expressly said as much, and .so confounded them, tliough it was but the true interpretation of many things which they had seen and heard from Him at home. (See on John 14. 4, 5.) But lest it should be thouglit that now He threw ofl' tlie filial yoke, and became his own Master henceforth, and theirs too, it is purposely added, "And He went down with them, and was
2.) On catching the first view of "the city of their solemnities," and high above all in it, "the place of God's
rest," we hear Him saying to Himself, " Beautiful for sitaatiou, the joy of the whole earth is Mount Zion, on the
bides of the north, the city of tlie great King: Out of Zion, the perfection of beauty, God doth shine" (Psalm 48.
2; 50. 2). Of his feelings or actions during all the eiglit days of the feast not a word is said. As a devout child, in company with its parents. He would go througli the ser-
vices, keeping His tlioughts to Himself. But metliinlcs I hear Him, after the sublime services of that feast, saying
to Himself, "He brought me to the banqueting-house,and his banner over me was love. I sat down under his Bhadow with great delight, and his fruit was sweet to my taste" (Song of Solomon 2. 3, 4). 43. as they rttnriieil—If the duties of life must give place to worship, worship, in ILs turn, must give place to them. Jerusalem
subject unto them." The marvel of this condescension lies in its coming after such a scene, and such an assertion of His higher Sonship; and the words are evidentlj' meant to convey tills. ' From this time we have no more mention
of Joseph. The next we hear is of his " mother and brethren" (John 2. 12); whence it is inferred, that between tliis time and the commencement of our Lord's public life, Joseph died' [Alford], having now served the double end of being the protector of our Lord's Virgin-mother, and afTording Himself the opportunity of presenting a match-
is good, but Nazareth is good too; let him who neglects the one, on pretext of attending to the otlier, ponder (his scene. 43. tarried behind . . . •Joseph and his mother knew not—accustomed to the discretion and obedience of the lad [Olshausen], they might be thrown
ofi'tlieir guard. 44. gonght hlin among their klnsilolk luid acquaintances—On these sacred journeys, wliole villages and districts travelled in groups together, partly
less pattern of subjection to both parents. 5~. See on v.
40. stature—or better, perhaps, as in the margin, 'age,' which implies the other. This is all the record we have of the next eighteen years of that wondrous life. What seasons of tranquil meditation over the lively oracles, and holy fellowship with His Father; what inlettings, on the one hand, of light, and love, and power from on high, and outgoings of filial supplication, freedom, love, and joy on the other, would these eighteen years contain! And would they not seem "but a few days" 11 they wore so passed, however ardently he might long to be more directly " about His Father's business?"
for protection, partly for company; and as the well-disposed would beguile the tediousness of the way by good discourse, to which the child Jesus would be no silent listener, tliey expect to find Him in sucli a group. 45, 46. After three sorrowing days, they find Him still in Jerusalem, not gazing on its architecture, or surveying
Its forms of busy life, but in the temple—not the " sanctuary" (as in ch. 1. 9), to which only the priests had ac-
cess, but in some one of the enclosures around it, where the rabbins, or "doctors," taught tlieir scholars, hearing
, . . asking—the method of question and answer was the customary form of rabbinical teaching; teacher and learner becoming by turns questioner and answerer, as maybe seen from their extant works. This would give
CHAPTER I[I.
Ver. 1-20. Preaching, Baptism, and Imprisonment OF John. See on Matthew 3. 1-12 ; Mark 6. 17, &c. 1, a. Here the curtain of the New Testament Is, as it were, drawn up, and the greatest of all epochs of the Church commences. Even our Lord's own age (u. 23) is determined by it. [Bengel.] No such elaborate chronological precision is to be found elsewhere in the New Testament, and it comes fitly from him who claims it as the peculiar recommendation of his Gospel, that he had ' accurately traced down all things from the first' (eh. 1. 3). Here, evidently, commences his proper narrative, the llftcenth year of Tiberius—reckoning from the period when he was admitted, three years before Augustus' death, to a share of the empire [Webster and Wilkinson], about the end of the year of Rome 779, or about four years before the usual reckoning. Pilate . . . governor of Judea™ his proper title was Procurator, but with more than the
full scope for all that "astonished them in His understanding and answers." Not that He assumed the office of teaching—" His hour" for that "was not yet come," and His furniture for that was not complete ; for He had yet to "increase in wisdom" as well as "stature" (v. 52). In
fact, the beauty of Christ's example lies very much in His never at one stage of His life anticipating the duties of another. All would be in the style and manner of a learner, "opening His mouth and panting." "His soul breaking for the longing that it had unto God's judgments at all tiniefi" (Psalm 119. 20), and now more than ever before, when finding Himself for the first time in His Father's house. Still there would be in His questions far more than in their ansu-ers ; and if we may take the frivolous interrogatories with whicli they afterwards piled Him, about the woman that had seven husbands and such like, as a specimen of their present drivelling questions, perhaps we shall not greatly err, if we suppose that "the questions" which He now "asked them" in return, were just the germs of those pregnant questions with which he astonished and silenced them in after years: "W)iat think ye of Christ? Whose Son is Hef If David call Him Lord, ?unv is He then his Son f" " Which is the first and great commandment 1" "Who is my neighbour T" about my Father's business lit., 'in' or 'at my Father's,' i. e., either 'about my Fatlier's affairs,' or ' in my Father's courts'—wliere He dwells and is to be found about His hand, so to speak. Tliis Litter shade of meanlug, which Includes the former, is perhaps the true one. Here He felt Himself at home, breatliing His own proper %\t. His words convey a gentle rebuke of their obtuseness in requiring Him to explain this. 'Once here.
usual powers of that office. After holding it about ten years he was ordered to Rome, to answer to charges brought against him, but ere he arrived Tiberius died
(A. D. 35), and soon after Pilate committed suicide. Herod —See on Mark 6. 14. Philip—a different and very superior Philip to the one whose wife Herodias went to live with Herod Antipas. See Mark 6. 17. Iturea—to the north-east of Palestine ; so called from Ishmael's son Ilur or Jetur (1 Chronicles 1. 31), and anciently belonging to the half tribe of Manasseh. Trachonltls—farther to the north-east, between Iturea and Damascus; a rocky dis-
trict. Infested by robl>ers, and commltl*^.! by Augustus to Herod the Great to keep in order. Abilene—still more to the north-east, so called from Abila, eighteen miles from Damascus. [Robinson.] Annas and Calaptaan hlgb priests—the former, though deposed, retainea much of
Tite Baptism of Clviat. LUKE IV. TJte Genealogy of ChriH,
sense of this verse, and thnt no other would have been thought of but for Its supposed improbability and the nn« certainty which it seems to throw over our Lord's real descent. But it is liable to another difficulty, viz., that in this case Matthew makes " Jacob," while Luke makea " Heli," to be Joseph's father ; and though the same man had often more than one name, we ought not to resort to that supposition, in such a case as this, without necessity. And then, though the descent of Mary from David would be liable to no real doubt, even though we had no table of her line preserved to us (see, for example, ch. 1. 2-32, and on ch. 2. 5), still it does seem unlikely—we say not Incredible—that two genealogies of our Lord should be preserved to us, neither of which gives his real descent. Those who take the fci«er opinion, that we have here the line of Mary, as In Matthew that of Joseph— his
his Influence, and, probablj', as Sagan or deputy, exercised much of tlie power of tlie high priestliood along witli Calaphas (John 18. 13; Acts 4.6). Both Zadok and Ablathar acted as high priests in David's time (2 Samuel 15.
35), and It seems to have become the fixed practice to have two (2 Kings 25. 18). word of God came nnto John Such formulas, of course, are never used when speaking of Jesus, because the Divine nature manifested itself In Him not at certain isolated moment-s of his life. He was the one everlasting manifestation of the Godhead—The Word.
I Olshatjsen.] 5. every valley, &c. levelling and smooth-
ing, obvious figures, the sense of which Is In the first words of the proclamation, "Prepare ye the way of the Lord." all flesh, &c.—(Quoted literally from the Septuaglnt of Isaiah 40. 5.) The Idea Is that every obstruction shall be so removed as to reveal to the whole world the Salvation of God In Him whose name is the "Saviour"
real, there his reputed line—explain the statement about Joseph, that he was "the son of Heli," to mean that he was his son-in-law, as the husband of his daughter Mary
(cf. Psalm 98.3; Isaiah 11.10; 49.6; 52.10; Luke 2.31,32; Acts 13. 47). 10-14. What shall we do then 1—to show the sincerity of our repentance, two coats, &c.—directed against the reigning avarice, publicans . . . exact no more, &c.—directed against that extortion which made the publicans a by-word. See on eh. 19. 2, 8. soldiers . . . do violence to none—the word signifies to ' sliake tlioroughly,' and so to ' Intimidate,' prob.ably in order to extort money or other property, accuse falsely—acting as informers vexatiously, on frivolous or false grounds, content with your wages—'rations.' We may take this as a warning against mutiny, which the officers attempted to suppress by largesses and donations. [Webster and Wilkinson.] And thus the "fruits" which would evidence their repentance were just resistance to the reigning sins, particularly of the class to which the penitent belonged, and the manifestation of an opposite spirit. 15-17. whether he were tlxe Christ—showing both how successful he had been In awakening the expectation of Messiah's immediate appearing, and the high estimation, and even reverence, which his own character commanded. Jolin answered, &c.—either to the deputation from Jerusalem (see John 1. 19, &c.), or on some other occasion, simply to remove Impressions derogatory to his blessed Master which he knew to be taking hold of the popular mind, saying unto them all, &c.—In solemn protesta-
(as in Ruth 1. 11, 12), and believe that Joseph's name is only introduced instead of Mary's, In conformity with the Jewish custom in such tables. Perhaps this view is attended with fewest difliculties, as It certainly is the best supported. However we decide, It is a satisfaction to know that not a doubt was thrown out by the bitterest of the early enemies of Christianity as to our Lord's real descent from David. On comparing the two genealogies, it will be found that Matthew, writing more immediately for ,Tews, deemed It enough to show that the Saviour was sprung from Abraham and David ; whereas Luke, writing more immediately for Oentiles, traces the descent back to Adam, the parent stock of the whole human family, thus showing him to be the promised "Seed of the woman." .'The possibility of constructing such a table, comprising
a period of thousands of years, in an uninterrupted line from father to son, of a family that dwelt for a long time In the utmost retirement, would be Inexplicable, had not the members of this line been endowed with a thread by whicli they could extricate themselves from the many families into whicli every tribe and branch was again subdivided, and thus hold fastand know t?ie member that was destined to continue the lineage. This thread was the hope that Messiah would be born of tlie race of Abraham and David. The ardent desire to behold Him and be partakers of His mercy and glory suffered not the attention to be exhausted through a period embracing thousands of years. Thus the member destined to continue the lineage, whenever doubtful, became easily distinguishable, awakening the hope of a final fulfilment, and keeping It alive until it was consummated.' [Olshausen.] 34-30. son of Mattliat, Ac. — See on Matthew 1.
tion. So far from entertaining such a thought as laying claim to the honours of Messlahship, the meanest serv-
ices I can render to that " Mlglitier than me that is coming after me," are too highan honour forme. Beautiful spirit,
distiiifiuishing this servant of Christ throughout! one miglitier than I—
' the Mighter than I.' 18. many other tilings, itc—such as we read In John 1. 29, 33, 34 ; 3. 27-36.
19, 20. but Herod, &c.—See on M.ark 6. 14, &c. and for all the evils which Herod had done—important fact here only mentioned, showing how thorough-going was the fidelity of the Baptist to his royal hearer, and how strong must have been the workings of conscience in that slave of passion when, notwltlietanding such plainness, he "did many things and heard John gladly" (Mark 6. 20, 20).
13-15. In V. 27, Salathlel Is called the so«, while in Matthew 1. 12, he is called the father of Zerubbabel. But they are probably different persons. 38. son of God—Cf. Acts
17.28. CHAPTER IV.
21, 22. Baptism of and Descent of the Spirit upon Jesus. See on Matthew 3. 13-17. when all tl»e people were baptized—that He might not seem to be merely one of the crowd. Thus, as He ro<le Into Jerusalem upon an
Ver. 1-13. Temptation of Christ.—See on Matthew 4.
1-11.
14-32. Jesus, Entering on His Pukmc Ministry, MAKES A Circuit of Galilee—Rejection at Nazareth. N. B.—A large gap here occurs, embracing the important transactions in Galilee and Jerusalem whicli are recorded In John 1. 29 to 4. 54, and wliich occurred before John's imprisonment (John 3. 24); wliereas the transactions here recorded occurred (as appears from Matthew 4. 12, 13) after that event. The visit to Nazareth recorded in Mattliow 13.
ass, "whereon yet never man sat" (ch. 19. 30), and lay In a sepulchre "wherein was never man yet laid" (John 19. 41), so In His baptism He would be "separate from sinners."
2J-.38. Genealogy op Jesus. 23. he began to be about thirty i. e., 'was about entering on his thirtieth
year.' So our translators have taken the word [and so Calvin, Beza, Bloomfibld, Webster and Wilkin.son,
5-1-58 (and Mark 6. 1-6) we take to be not a later visit, but the same with this first one; because we cannot think that the Nazareues, after being so enraged at first display of wisdom as to attempt His destruction, should, on a second display of thesame, wonder at Hand ask how He came by It, as if tliey had never witnessed It Ivfore. a« his custom was—Cf. Acts 17. 2. 17. stood up lo read Others besides rabbins were allowed to address the congregation. See Acts 13. 15. IS, 19. To have fixed on any passage announcing His sufferings (as Isaiah 53.), would have been unsuitable at that early stage of His mlnLstry,