Bible Commentary (1871–1879 Edition) (continued)
rt Uroduetum. 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.
INTRODUCTION.
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. Writers 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 Petif
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.
CHAPTER I.
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
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 (li Cviticns 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 ho Uness ; 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-no Mils 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—to Jten 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—'knowthorouglily'—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 degenerate 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 unbelief, 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—'speechless.' 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 Ghostsee 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.
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 Nazarte 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
CHAPTER II.
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 promise, 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 travelfor 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 inlers 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 lol Xier 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