Luke 1:5

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

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

Now the father of John Baptist was a priest, a son of Aaron; his name Zacharias. No families in the world were ever so honoured of God as those of Aaron and David; with one was made the covenant of priesthood, with the other that of royalty; they had both forfeited their honour, yet the gospel again puts honour upon both in their latter days, on that of Aaron in John Baptist, on that of David in Christ, and then they were both extinguished and lost. Christ was of David's house, his forerunner of Aaron's; for his priestly agency and influence opened the way to his kingly authority and dignity. This Zacharias was of the course of Abia. When in David's time the family of Aaron was multiplied, he divided them into twenty-four courses, for the more regular performances of their office, that it might never be either neglected for want of hands or engrossed by a few. The eighth of those was that of Abia (Ch1 24:10), who was descended from Eleazar, Aaron's eldest son; but Dr. Lightfoot suggests that many of the families of the priests were lost in the captivity, so that after their return they took in those of other families, retaining the names of the heads of the respective courses. The wife of this Zacharias was of the daughters of Aaron too, and her name was Elisabeth, the very same name with Elisheba the wife of Aaron, Exo 6:23. The priests (Josephus saith) was very careful to marry within their own family, that they might maintain the dignity of the priesthood and keep it without mixture.

Now that which is observed concerning Zacharias and Elisabeth is,

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

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

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

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

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

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

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

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

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

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

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

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

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

(2.) He shall be a Nazarite, set apart to God from every thing that is polluting; in token of this, according to the law of Nazariteship, he shall drink neither wine nor strong drink, - or, rather, neither old wine nor new; for most think that the word here translated strong drink signifies some sort of wine, perhaps those that we call made wines, or any thing that is intoxicating. He shall be, as Samson was by the divine precept (Jdg 13:7), and Samuel by his mother's vow (Sa1 1:11), a Nazarite for life. It is spoken of as a great instance of God's favour to his people that he raised up of their sons for prophets, and their young men for Nazarites (Amo 2:11), as if those that were designed for prophets were trained up under the discipline of the Nazarites; Samuel and John Baptist were; which intimates that those that would be eminent servants of God, and employed in eminent services, must learn to live a life of self-denial and mortification, must be dead to the pleasures of sense, and keep their minds from every thing that is darkening and disturbing to them.

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

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

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

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

[3.] He shall go in the spirit and power of Elias. That is, First, He shall be such a man as Elias was, and do such work as Elias did, - shall, like him, preach the necessity of repentance and reformation to a very corrupt and degenerate age, - shall, like him, be bold and zealous in reproving sin and witnessing against it even in the greatest, and be hated and persecuted for it by a Herod and his Herodias, as Elijah was by an Ahab and his Jezebel. He shall be carried on in his work, as Elijah was, by a divine spirit and power, which shall crown his ministry with wonderful success. As Elias went before the writing prophets of the Old Testament, and did as it were usher in that signal period of the Old Testament dispensation by a little writing of his own (Ch2 21:12), so John Baptist went before Christ and his apostles, and introduced the gospel dispensation by preaching the substance of the gospel doctrine and duty, Repent, with an eye to the kingdom of heaven. Secondly, He shall be that very person who was prophesied of by Malachi under the name of Elijah (Mal 4:5), who should be sent before the coming of the day of the Lord. Behold, I send you a prophet, even Elias, not Elias the Tishbite (as the Septuagint has corruptly read it, to favour the Jews' traditions), but a prophet in the spirit and power of Elias, as the angel here expounds it.

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

[5.] Hereby he shall turn the hearts of the fathers to the children, that is, of the Jews to the Gentiles; shall help to conquer the rooted prejudices which the Jews have against the Gentiles, which was done by the gospel, as far as it prevailed, and was begun to be done by John Baptist, who came for a witness, that all through him might believe, who baptized and taught Roman soldiers as well as Jewish Pharisees, and who cured the pride and confidence of those Jews who gloried in their having Abraham to their father, and told them that God would out of stones raise up children unto Abraham (Mat 3:9), which would tend to cure their enmity to the Gentiles. Dr. Lightfoot observes, It is the constant usage of the prophets to speak of the church of the Gentiles as children to the Jewish church, Isa 54:5, Isa 54:6, Isa 54:13; Isa 60:4, Isa 60:9; Isa 62:5; Isa 66:12. When the Jews that embraced the faith of Christ were brought to join in communion with the Gentiles that did so too, then the heart of the fathers was turned to the children. And he shall turn the disobedient to the wisdom of the just, that is, he shall introduce the gospel, by which the Gentiles, who are now disobedient, shall be turned, no so much to their fathers the Jews, but to the faith of Christ, here called the wisdom of the just, in communion with the believing Jews; or thus, He shall turn the hearts of the fathers with the children, that is, the hearts of old and young, shall be instrumental to bring some of every age to be religious, to work a great reformation in the Jewish nation, to bring them off from a ritual traditional religion which that had rested in, and to bring them up to substantial serious godliness: and the effect of this will be, that enmities will be slain and discord made to cease; and they are at variance, being united in his baptism, will be better reconciled one to another. This agrees with the account Josephus gives of John Baptist, Antiq. 18.117-118. "That he was a good man, and taught the Jews the exercise of virtue, in piety towards God, and righteous towards one another, and that they should convene and knit together in baptism." And he saith, "The people flocked after him, and were exceedingly delighted in his doctrine." Thus he turned the hearts of fathers and children to God and to one another, by turning the disobedient to the wisdom of the just. Observe, First, True religion is the wisdom of just men, in distinction from the wisdom of the world. It is both our wisdom and our duty to be religious; there is both equity and prudence in it. Secondly, It is not possible but that those who have been unbelieving and disobedient may be turned to the wisdom of the just; divine grace can conquer the greatest ignorance and prejudice. Thirdly, The great design of the gospel is to bring people home to God, and to bring them nearer to one another; and on this errand John Baptist is sent. In the mention that is twice made of his turning people, there seems to be an allusion to the name of the Tishbite, which is given to Elijah, which, some think, does not denote the country or city he was of, but has an appellative signification, and therefore the render it Elijah the converter, one that was much employed, and very successful, in conversion-work. The Elias of the New Testament is therefore said to turn or convert many to the Lord their God.

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

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

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

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

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

(2.) The angel stops his mouth indeed, by exerting his power: "That thou mayest object no more, behold thou shalt be dumb, Luk 1:20. If thou wilt have a sign for the support of thy faith, it shall be such a one as shall be also the punishment of thine unbelief; thou shalt not be able to speak till the day that these things shall be performed," Luk 1:20. Thou shalt be both dumb and deaf; the same word signifies both, and it is plain that he lost his hearing as well as his speech, for his friends made signs to him (Luk 1:62), as well as he to them, Luk 1:22. Now, in striking him dumb, [1.] God dealt justly with him, because he had objected against God's word. Hence we may take occasion to admire the patience of God and his forbearance toward us, that we, who have often spoken to his dishonour, have not been struck dumb, as Zacharias was, and as we had been if God had dealt with us according to our sins. [2.] God dealt kindly with him, and very tenderly and graciously. For, First, Thus he prevented his speaking any more such distrustful unbelieving words. If he has thought evil, and will not himself lay his hands upon his mouth, nor keep it as with a bridle, God will. It is better not to speak at all than to speak wickedly. Secondly, Thus he confirmed his faith; and, by his being disabled to speak, he is enabled to think the better. If by the rebukes we are under for our sin we be brought to give more credit to the word of G

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

ANNOUNCEMENT OF THE FORERUNNER. (Luke 1:5-25)

Herod--(See on Mat 2:1).

course of Abia--or Abijah; the eighth of the twenty-four orders of courses into which David divided the priests (see Ch1 24:1, Ch1 24:4, Ch1 24:10). Of these courses only four returned after the captivity (Ezr 2:34-39), which were again subdivided into twenty-four--retaining the ancient name and order of each. They took the whole temple service for a week each.

his wife was of the daughters of Aaron--The priests might marry into any tribe, but "it was most commendable of all to marry one of the priests' line" [LIGHTFOOT].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Luk_1:5

A certain priest named Zacharias.

--Mark how immediately the historian betakes himself to the collateral line. Something very suggestive in this. No one life independent of other lives. As every text has its context, so every life has relationships and associations which must in some degree be understood before itself can be made altogether intelligible. Hence we find that biography is much indebted to its background of contemporary and incidental events. The particularity of Lukes statements is noticeable. He does not hurry his reader over names and circumstances which a critical inquirer would like to know something about. On the contrary, he sets down the names of kings, priests, and others, and so gives the critic the utmost opportunity of testing his accuracy by the light of collateral history. (Dr. Joseph Parker.)

The priestly descent of the Forerunner

Whereas, alike in narrative and apostolic argument, the Lord Himself is separated in His lineage from the priestly race (see Heb_7:14), it is otherwise with John the Baptist. By father and by mother he was descended in the priestly line. This twofold fact seems to me worth accentuating in three elements of it.

1. It strikingly differentiates historically the priesthood of our Lord from the ancient priesthood, which was a thing simply of inheritance by blood.

2. It is to be emphasized in that John the Baptist never claimed that priestly succession that he might have done as the son of Zacharias and Elisabeth. Surely this declinature to enter himself heir to so august an office is extremely noticeable! It was self-chosen, but also Divinely ordered, seeing that John was to usher in that very kingdom of grace that was destined to unconsecrate and abolish the old order of things.

3. I call attention to it further, because it could scarcely fail that the blue blood of the priesthood in John would have its influence in winning him audience and giving him authority with the multitudes who flocked (later) to his imperious summons. (Dr. Grosart.)

Priesthood in the davis of our Lord

As the office was hereditary, the number of the priesthood had become very great in the days of our Lord, so that, according to the Talmud, in addition to those who lived in the country, and came up to take their turn in the temple services, there were no fewer than 24,000 settled in Jerusalem, and half that number in Jericho. This, however, is no doubt an exaggeration. Josephus is more likely correct in estimating the whole number at somewhat over 20,000. But even this was an enormous proportion of clergy to the population of a country like Judaea. They must have been a more familiar sight in the streets of Jerusalem, and in the towns and villages, than the seemingly countless ecclesiastics in the towns and cities of Spain or Italy at this time. (Dr. Geikie.)

Of the course of Abia

Abia--Abijah in the Old Testament. When the priests had become numerous, David divided the whole body into twenty-four classes or courses, which were appointed to do service in weekly rotation, so that each of the courses had to attend at the temple twice in the year for a week each time. Of the twenty-four courses that of Abijah was the eighth. Of the number that went into captivity only four of the courses returned, and that of Abijah was not one of them. But these four were divided into twenty-four, in order to reproduce the former distribution; and, to render the analogy more complete, they received the same names as the original courses. (Dr. Kitto.)

The priestly orders

The word ephemeris means first a daily ministry (Hebrews Mishmereth), and then a class of the priesthood which exercised its functions for a week. Aaron had four sons, but the two elder, Nadab and Abihu, were struck dead for using strange firs in the sanctuary (Lev_10:1-20.). From the two remaining sons, Eleazar and Ithamar, had sprung in the days of David twenty-four families, sixteen from the descendants of Eleazar, and eight from those of Ithamar. To these David distributes by lot the order of their service from week to week, each for eight days inclusively from sabbath to sabbath (1Ch_24:1-19; 2Ch_31:2). After the Babylonish exile only four of the twentyfour courses returned--a striking indication of the truth of the Jewish saying, that those who returned from the exile were but the chaff in comparison of the wheat. The four families of which the representatlves returned were those of Jedaiah, Immer, Pashur, and Harim (Ezr_2:36-39). But the Jews concealed the heavy loss by subdividing these four families into twenty-four courses, to which they gave the original names, and this is alluded to in Neh_13:30 (I… appointed the wards of the priests and the Levites, every one in his business). This arrangement continued till the fall of Jerusalem (A.D. 70), at which time, on the ninth of the month Abib (August 5th), we are told by Josephus that the course in waiting was that of Jehoiarib. Reckoning back from this, we find that the course of Abijah went out of office on October 9, B.C. 6. The reader should bear in mind that our received era for the birth of Christ was only fixed by the abbot Dionysius Exiguus in the sixth century, and is probably foul years wrong. (Archdeacon Farrar.)

There may be succession in a forsaken Church. It remained when Christ was crucified, the Spirit quenched. (Van Doren.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Luk 1:5. There was in the days of Herod, the king of Judea — This is he who is commonly known by the name of Herod the Great, a cruel, ambitious man, who, without any title, obtained the crown of Judea from the Roman senate, to whom he was recommended by Mark Antony. Under his government the Jews were very uneasy, because he was a foreigner. Nevertheless, the Roman generals in those parts having given him possession of the throne, by his own prudence and address he maintained himself in it for the space of forty years. His reign, though celebrated on many accounts, was remarkable for nothing so much as that, toward the conclusion of it, the Messiah and his forerunner were born. Besides Herod the king, there are two others of this name mentioned in Scripture, namely, Herod surnamed Antipas, his son, who was inferior to his father both in dignity and dominion, being only a tetrarch, and having no dominions but Galilee and Perea: it was this Herod that beheaded the Baptist, and with his men of war mocked our Lord. The other was Herod Agrippa, the grandson of Herod the king by Aristobulus, and brother to Herodias, Philip’s wife. He killed James the apostle with the sword, and imprisoned Peter to please the Jews; and was himself eaten up of worms for his affecting divine honours. Agrippa, before whom Paul pleaded his cause, was the son of this Herod, for which reason he is commonly called Agrippa. Of the course of Abia — The priests were become so numerous in David’s time, that they could not all minister at the tabernacle at once. He therefore divided them into twenty-four courses, or companies, who were to serve in rotation, each company by itself for a week. The time of their ministration, as well as the course itself, was called εφημερια, a name which originally belonged to the Athenian magistrates, who being fifty men chosen by lot out of each tribe, and each man governing the city a single day, the days which any tribe governed, as well as its fifty governors succeeding one another, were called εφημεριαι. Now there being a considerable resemblance between this division and succession of the Athenian magistrates, and that of the Jewish priests, the Greek interpreters of the Old Testament applied the same name to the courses of the priests, though somewhat improperly, as their ministry lasted not for a day but a week. The course of Abia, (that is, that of which Abia, or Abijah, was the head in David’s time,) was the eighth. See the notes on 1Ch 24:3-10.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

§ 3.—ELISABETH’S CONCEPTION, Luk_1:5-25.

Luke now opens his gospel history with the striking scene which announced the approaching birth of John, the harbinger of Jesus.

During the 400 years preceding the account now to be narrated, neither vision nor miracle had been vouchsafed by God to his people. As the old canon closed with the prediction by Malachi that the coming of Elijah should precede the advent of the Messiah, so the first action of the new is to announce the true Elijah’s birth. God did but honour the ordinances of his own appointment when he made his temple the place, his priesthood the instrument, and his service the time of the initial movement.

5. Days of Herod—Herod, surnamed the Great. See note on Mat_2:1.

Course of Abia—Abijah. See 1Ch_24:3; 1Ch_24:10; 1Ch_24:19; also, Neh_12:1; Neh_12:4; Neh_12:17. When the sons of Aaron became too numerous, David divided them into twenty-four courses, or classes. Each class had supervision of the daily service of the temple for a week. The priests for each day of the week were selected from the class by lot. On the return from the captivity but four courses were left, which were again divided into twenty-four. The course of Abia, being the eighth, it has been calculated officiated April 17-23, and in October 3-9.

His wife was of the daughters of Aaron—Both John’s parents were of priestly rank, the most honourable nobility among the Jews. It is a saying of R. Jochanan, “He that would be rich, let him join himself to the seed of Aaron; for so it is, that the law and the priesthood make rich. R. Idi bar Abin married a priestess, and from him proceeded those that were made doctors, namely, R. Shecheth, and R. Joshua.” And so Josephus says, “As among different nations there are different sorts of nobility, so with us the sharing of the priesthood is token of illustrious rank.” And so the learned Greek Jew of Alexandria, the celebrated Philo, a contemporary of Jesus, loftily said, “As far as God surpasses man in greatness, so far the high-priesthood surpasses the royalty; for the former is the service of God, the latter the care of men.” The two illustrious births now about to be announced were to be from the daughters of the sacred line of Aaron and the royal line of David.

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Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL NOTES

Luk_1:5. Herod, the king of Judæa.—He also ruled over Galilee, Samaria, and the greater part of Peræa. He was the son of Antipater, an Edomite, and had been imposed upon the Jewish nation by the Romans. The sovereignty of Herod and the enrolment under Cæsar Augustus (Luk_2:1) are indications of the fact that the sceptre had departed from Judah (Gen_49:10), and that the appearance of the Messiah might now be looked for. A certain priest.—Not the high priest. Of the course of Abia.—The priests descended from Eleazar and Ithamar, the sons of Aaron, were divided by David into twenty-four courses, each of which ministered in the Temple for one week (1Ch_24:1-19). Only four of the twenty-four returned from exile in Babylon; these were again divided into twenty-four classes, and the original names were assigned to them. This is alluded to in Neh_13:30. Course.—Ἐφημερία is properly a daily service, but came to denote the class which served in the Temple for a week.

Luk_1:6. Commandments and ordinances.—It seems arbitrary to distinguish between these as some do, and to understand them to denote moral and ceremonial precepts respectively,

Luk_1:7.—Childlessness was regarded among the Jews as a great misfortune. It is several times spoken of in the Old Testament as a punishment for sin (see Luk_1:25).

Luk_1:9. His lot.—The various offices were distributed among the priests by lot: the most honourable was this of burning incense, the act being a symbol of acceptable prayer rising to God, no priest was allowed to perform it more than once. This day, therefore, would have been a most memorable one in the life of Zacharias, even apart from the vision. The temple.—I.e. the sanctuary, in which was the altar of incense, as distinguished from the outer court, in which the people were praying.

Luk_1:10. The time of incense.—Probably at the time of the morning sacrifice.

Luk_1:11. An angel.—St. Luke both in this Gospel and in the Acts dwells frequently on the ministry of angels. The right side.—A circumstance which seems to have no more significance than as marking the definiteness of the vision.

Luk_1:13. Thy prayer.—For a son; a prayer formerly offered, but to which he had now ceased to expect an answer. John.—Jehochanan—“the favour of Jehovah.”

Luk_1:15. Shall drink neither wine nor strong drink.—He shall be a Nazarite (Num_6:3), separate from the world to God like Samson and Samuel. Cf. Eph_5:18 for a similar contrast between the false excitement of drunkenness and spiritual fervour.

Luk_1:17. Before Him.—I.e. before the Lord their God, manifest in the flesh. A very clear testimony to the divinity of Christ. “The angel making no express mention of Christ in this passage, but declaring John to be the usher or standard-bearer of the eternal God, we learn from it the eternal divinity of Christ” (Calvin). Spirit.—Disposition. Power.—Zeal and energy, or mighty endowments. There is one point of difference between Elijah and John Baptist—John did no miracle.

Luk_1:18.—“Grotius here remarks on the difference in the cases of Abraham (Gen_15:8) and Zacharias, as to the same action. The former did not ask for a sign from distrust in the promise of God, but for confirmation of his faith; whereas the latter had no true faith at all, and did not as the former turn from natural causes to the great First Cause. Hence, though a sign was given to him, it was a judicial infliction likewise, for not believing; though wisely ordained to be such as should fix the attention of the Jews on the promised child” (Bloomfield).

Luk_1:19. Gabriel.—Name means “man of God”; appeared to Daniel (Dan_8:16; Dan_9:21), and to the blessed Virgin (Luk_1:26). Only two angels are mentioned by name in Scripture: Gabriel and Michael (Dan_9:21; Jud_1:9)—the one announces God’s purposes, the other executes God’s decrees. Stand in the presence of God.—I.e. in attendance, or ministering to: a figure derived from the customs of Oriental courts. He says this to accredit himself as a Divine messenger, and to assure Zacharias that the promise would be performed. To shew glad tidings.—Or, “to preach the gospel.” St. Luke uses the word more than twenty times in his Gospel and in the Acts, and it is common in the Pauline writings; but it is only found elsewhere in the New Testament in 1Pe_1:12; Mat_11:5.

Luk_1:21. He tarried so long.—It was customary for the priest at the time of prayer not to remain long in the holy place, for fear the people who were without might imagine that any vengeance had been inflicted on him for some informality, as he was considered the representative of the people.

Luk_1:22. He beckoned unto them.—R.V. “he continued making signs unto them.”

MAIN HOMILETICS OF THE PARAGRAPH.—Luk_1:5-25

Human Life at its best.—We see here—

I. Human life at its best.—

1. A devout and blameless course of conduct.

2. Honourable descent.

3. Sacred calling.

4. The enjoyment of high privilege—that of being chosen to offer the incense which symbolised the prayers of the nation.

II. Yet at its best human life is compassed about with sorrows and weaknesses.—Sorrows:

1. The heart of the man is troubled by his own personal affliction, especially as childlessness was regarded in Israel as an indication of Divine displeasure.

2. The heart of the priest could not but be wrung by the sinful state of the nation of whom he was the representative before God. Weaknesses:

1. He is overcome by fear at the sight of a messenger from the God whom he served so zealously.

2. He is slow of heart to believe the promise made to him, though it was but the fulfilment of his own prayers.

III. The Divine compassion.—

1. Towards this lonely pair in filling their hearts with joy and gladness.

2. Towards the nation in sending one who would prepare them to receive their Redeemer.

3. In inflicting merely a transitory punishment for unbelief.

SUGGESTIVE COMMENTS ON Luk_1:5-25

Luk_1:5. “A certain priest.”—One of the special purposes of St. Luke’s Gospel is to display the sacerdotal office and sacrificial efficacy of Christ, the true priest, and victim of the whole human race; and he aptly begins his Gospel by showing that the Levitical priesthood and sacrifices were imperfect and transitory, but had a sacred purpose as preparatory and ministerial to the priesthood and sacrifice of Christ.—Wordsworth.

“In the days of Herod.”—It makes a great deal of difference in what times and amid what circumstances and influences a man lives. In godly days it is not remarkable that one should live righteously; but when the prevailing spirit is unrighteous, the life that is holy and devout shines with rare splendour, like a lamp in the darkness. Such were the times and the spirit of “the days of Herod,” and such were the lives of the blameless old pair here mentioned. Amid almost universal corruption, they lived in piety and godly simplicity. The lesson is, that it is not necessary for us to be like other people, if other people are not what they ought to be. The darker the night of sin about us, the clearer should be the light that streams from our life and conduct.—Miller.

Luk_1:6. A Definition of a Holy Character and Life.—

1. Piety towards God: it is a real and not an apparent goodness, for it is an omniscient Judge who here pronounces sentence of approval: it is manifested in a habitual obedience to all the various commandments and ordinances of God (walking describes habitual action).

2. Good repute with men: irreproachable or blameless. Both elements are essential to a perfect character, and it is to be noted that righteousness towards God will always, where it is genuine, include blamelessness towards men. A man may win the approval of his fellows, and yet be neglectful of his duties towards God; but no one can be approved of God, and yet fail to deserve the respect of all who know him.

“Both righteous.”—The peaceful, pious home of the old priest is beautifully outlined. Somewhere in the hill country, in quiet seclusion, the priestly pair lived in cheerful godliness, and their content marred only by the absence of child voices in their quiet house. They presented a lovely example of Old Testament piety in a time of declension. Inwardly, they were “righteous before God”; outwardly, their lives were blamelessly conformed to His “commandments and ordinances,” not in absolute sinless perfection, but in the true spirit of Old Testament religion. Earth shows no fairer sight than where husband and wife dwell as heirs together of the grace of life and fellow-helpers to the truth. The salt of a nation is in its pious home life.—Maclaren.

“Before God.”—It is not enough to have human commendation. How do we stand before God? How does our life appear to Him? No matter how men praise and commend, if as God sees us we are wrong. We are in reality just what we are “before God”—nothing less, nothing more. The question always to be asked is, “What will God think of this?”—Miller.

A Righteous Life.—Zacharias is the first man of whom the Gospels tell us. He was “righteous before God.” This was shown by—

1. His blameless life.

2. His faithful service as God’s priest.

3. His prayerful spirit.

4. His heartfelt praise.

Luk_1:8. “While he executed the priest’s office.”—How solemnly, how divinely, the holy drama of a new revelation opens! An angel from heaven, a man on earth,—these are invariably the two chief characters in the sacred story; heaven acting upon earth, man brought into contact with the beings of the invisible world. On one hand, an Israelite,—one of the peculiar people to whom the promises belong; more, one of its priests appointed to plead for God to man, and for man to God; one specially chosen out of the chosen nation. On the other, “I, Gabriel, that stand before the presence of God.” The scene is the most sacred spot of the whole earth, of the Land of Promise, of the city of the great King—namely, the sanctuary of God’s house; and here, in the most holy retirement, an announcement is made, a dialogue held between the two by the altar of incense—type of the worship of the saints—in the hour of public prayer, while Israel is imploring the blessing of Jehovah. Could the opening of the Divine New Testament drama be more solemn, more appropriate, more Israelitish, more sacred, either as regards person, place, time, or action?—Pfenninger.

Luk_1:10. “At the time of incense.”—The offering of incense was simultaneous with the prayer of the people assembled in the court of the Temple. There was a close relation between these two actions. The one was symbolical, ideal, and therefore perfectly holy in its character: the real prayer offered by the people was of necessity imperfect and tainted by sin. The former covered the latter with its holiness: the latter communicated to the former reality and life. The one was, therefore, complementary to the other.—Godet.

Luk_1:11-79. The Last Messianic Prophecies.—The last of the long series of prophecies that foreannounced the Redeemer were in their substance and form unlike any that had preceded, thus marking the advent of a new order of things. St. Luke presents them to us in three most vivid groups, ascending in their gradation of tribute offered to the dignity of Christ.

I. An angel breaks the silence of ages by predicting the birth of the forerunner, but in such a manner as to make the coming of the Lord Himself the burden of his prophecy (Luk_1:11-20).

II. Then follows the central announcement by an angel to the virgin mother, in which the supremacy of the Saviour’s personal dignity and kingly rule is testified in terms that are never surpassed in Holy Scripture (Luk_1:26-38).

III. Finally, the Holy Ghost Himself, taking the angel’s place, proclaims by Zacharias, the last of the prophets, the future and eternal dominion of the Christ (Luk_1:67-79).—Pope.

Luk_1:11. “An angel.”—The third Gospel is throughout a gospel of the holy angels, i.e. we read more of their ministry in connection with Jesus than elsewhere. This is especially marked at the outset (Luk_1:11-26; Luk_1:35; Luk_2:9-16). Our most complete revelations, whether of the functions of the holy angels towards the Saviour during His life-walk on earth, or of their relation to us, are to be found in St. Luke. His narrative shows us in detail the living and continuous realisation of the most beautiful vision of the Hebrew story—“the angels of God ascending and descending upon the Son of man.”—Alexander.

“On the right side of the altar.”—The Temple from which the prayers of the people ascended to God is the place where the first sign is given of the coming fulfilment of the national desire and hope of a Deliverer: here in the presence and message of the angel the first rays of light begin to break through the darkness.

Luk_1:12. “He was troubled.”—Yet the angel had come on an errand of love. All through the Bible we find that people were afraid of God’s angels. Their very glory startled and terrified those to whom they appeared. It is ofttimes the same with us. When God’s messengers come to us on errands of grace and peace we are terrified, as if they were messengers of wrath. The things which we call trials and adversities are really God’s angels, though they seem terrible to us; and if we will only quiet our hearts and wait, we shall find that they are messengers from heaven, and that they have brought blessings to us from God.—Miller.

“Fear fell upon him.”—He that had wont to live and serve in presence of the Master was now astonished at the presence of the servant. So much difference is there betwixt our faith and our senses, that the apprehension of the presence of the God of spirits by faith goes down sweetly with us, whereas the sensible apprehension of an angel dismays us. Holy Zachary, that had wont to live by faith, thought he should die when his sense began to be set on work. It was the weakness of him that served at the altar without horror to be daunted with the face of his fellow-servant.—Hall.

Luk_1:13. “Fear not.”—The first recorded words are thus those that banish fear—an appropriate prelude to the gospel of peace. St. Luke’s last sentence tells of the apostle’s “blessing and praising God” (Luk_24:53).

Soothing Words.—The angel’s message begins, as heaven’s messages to devout souls ever do, with soothing words—the very signature of Divine appearances both in Old and New Testaments. It is like a mother’s whisper to a terrified child, and is made still more caressing and assuring by the use of the name “Zacharias,” and by the assurance that his prayer is heard. Note how the names of the whole future family are in this verse, as token of the intimate and loving knowledge which God has of each.—Maclaren.

“Thy wife Elisabeth shall bear thee a son.”—What other home in Israel could have been the training-ground of the prophet? What more fitting nursery for a personal force, inspired by and steeped in the Scriptures, unindebted and indeed hostile to contemporary urban authority and petrified traditionalism? The prophet did not owe all his originality and unique moral force to himself. His character owed its primary development to the home of a devout priest, blessed by an immediate Divine revelation, and living in the light of a recognised Divine purpose.—Vallings.

Prayer granted at last.—“Thy prayer is heard.” That this prayer was not one which Zacharias had offered that day is quite evident; for when the angel told him that it was to be granted to him he was surprised, and doubted as to the possibility of its being granted. It was, therefore, a prayer which he had offered years before, and which now perhaps he had forgotten, until the angel brought it to his remembrance. At any rate, for some time, perhaps for a long time past, he had given up all thoughts of receiving an answer. Yet though he may have forgotten it, God had it in remembrance. In a general way we all believe and admit that the omniscient God is acquainted with all our thoughts, and with the circumstances of our lives; but we can scarcely help being surprised at every new proof we receive of the fact that God knows our individual desires, and the trials and difficulties of our individual lot. Such wonderful acquaintance and sympathy with the sorrow that lay beneath the surface of Zacharias’ life is now shown in the message sent to him. From it he might learn, and we may learn, three great lessons:—

I. That delay is not necessarily refusal.—There may be delay in answering prayer, which simply means that God is postponing, and not refusing, the gift of those things which we ask from Him. We should, indeed, be prepared for this; but in our actual experience we are often surprised and perplexed by it. The spiritual blessings of pardon and of help in time of need are, we believe, instantly given. God would no more delay giving them than a parent would delay giving food to his hungry child. But other things—things which we believe would be for our present advantage and comfort—His higher wisdom may lead Him to withhold, or to delay giving.

II. That God is not strict to punish our loss of faith.—Our ceasing to offer the prayer which has not been granted, and even our becoming incredulous as to the possibility of receiving it, do not necessarily preclude our getting the benefit we desire. God does, indeed, require us to manifest faith in order that we may receive; but He is merciful towards our spiritual infirmities, and is not strict to withhold what we may have become unworthy to receive. The strong faith we once had may receive its reward—a reward which rebukes the unbelief into which we may have fallen, and arouses us out of it.

III. That the purpose of the delay may have been to give a fuller and more satisfying answer to our prayer.—Thus was it in the case of Zacharias. The son for whose birth he had longed was predestined to be the forerunner of Christ. It was only now, when the angel appeared to him, that the fulness of time was drawing near for the incarnation of the Son of God, and with this great event the birth of John the Baptist was associated in the counsels of God. Zacharias and Elisabeth were not only blessed with a son, but with a son who was to be the herald of the great King. In this way both the prayer which Zacharias offered this day on behalf to the people that God would hasten the coming of the Messiah, and that which in former years he had offered for himself, were simultaneously granted: both found their fulfilment in what was communicated by the angel. St. Luke elsewhere, in the parables of the selfish neighbour and of the unjust judge, commends importunate prayer, as having power to prevail with God. The example of the fulfilment of Zacharias’ prayer is full of encouragement for those who cannot, by reason of spiritual infirmity, manifest heroic faith, and take the gate of heaven by storm.

Luk_1:15. “Great in the sight of the Lord.”—How true this prediction is Christ’s eulogium witnesses, who declared that no greater had been born of women. Greatness, prophesied by an angel, and attested by Jesus, is greatness indeed. Greatness “in the sight of the Lord” is measured by very different standards from the world’s. It does not lie in the qualities that make the thinker, the artist, or the poet, but such as make the prophet and the saint. The true ambition is to be great after this pattern—great in dauntless witness for God, in self-suppression, in yearning towards the Christ, in pointing to Him, and in lowly contentment to fade in His light, and decrease that He may increase.—Maclaren.

“Great in the sight of the Lord.”—The annunciation of the forerunner by an angel, an honour which he shares with other elect servants of God’s will, derived all its meaning from the glory of the Being whose herald he was. The greatest of the children of men was raised up in this preternatural way, and amidst these circumstantials of dignity, not for His own sake, but that His whole life and mission might proclaim to Israel, “Thy King cometh!”—Pope.

“Great in the sight of the Lord.”—Truly great, then; for just what a man is in God’s eyes that is he indeed, neither more nor less. A silent hint also that no earthly greatness is to be expected; for that which is highly esteemed before men is an abomination in the sight of the Lord.—Lange.

“He shall drink neither wine nor strong drink.”—The strongly marked features in the habits of the Nazarite should be viewed as typically teaching that not only the ministers, but all the people of God, should abstain from sin, be temperate in all things, be superior to earthly pleasures and cares, and be altogether a peculiar people, distinguished from men of the world.—Foote.

“Filled with the Holy Ghost, even from his mother’s womb.”—As the more plentiful influence of the Spirit was in John an extraordinary gift of God, it ought to be observed that the Spirit is not bestowed on all from their very infancy, but only when it pleases God. John bore from the womb a token of future rank. Saul, while tending the herd, remained long without any mark of royalty, and when at length chosen to be king was suddenly turned into another man (1Sa_10:6). Let us learn from this example that, from the earliest infancy to the latest old age, the operation of the Spirit in men is free.—Calvin.

Luk_1:16. “Many shall he turn to the Lord their God.”—The word of John was one of preparation and turning men’s hearts towards God. It was a concentration of the spirit of the law, whose office it was to convince of sin, and he eminently represented the law and the prophets in their work of preparing the way for Christ.—Alford.

Luk_1:17. “The spirit and power of Elias.”—I.e. after the model of that distinguished reformer, and with like success in turning hearts. “Strikingly, indeed, did John resemble Elias: both fell on evil times, both witnessed fearlessly for God; neither was much seen, save in the direct exercise of their ministry; both were at the head of schools of disciples; the result of the ministry of both might be expressed in the same terms—‘many of the children of Israel did they turn to the Lord their God’ ” (Brown).

“Turn the hearts of the fathers to the children.”—The true sense of these words seems to me to be indicated by other prophetic passages, such as Isa_29:22, “Jacob shall not now be ashamed, neither shall his face now wax pale, when he seeth his children [become] the work of Mine hands”; Isa_63:16, “Though Abraham be ignorant of us, and Israel acknowledge us not, thou, O Lord, art our father.” Abraham and Jacob, in the place of their rest, blushed at the sight of their guilty descendants, and turned away their faces from them; but now they will return with satisfaction towards them, in consequence of the change produced by the ministry of John. The words of Jesus, “Your father Abraham rejoiced to see My day, and he saw it, and was glad” (Joh_8:56), prove that there is some reality beneath these poetic images. In this sense we can easily explain the modification introduced into the latter part of the passage: the children who return to their fathers are the Jews of the time of the Messiah—the children of the obedient, who return to the wisdom of the holy patriarchs.—Godet.

“And the disobedient to the wisdom of the just.”—The very substitution of this clause for the original of Malachi, “and the hearts of the children to their fathers,” seems suggestive at least of the connection between filial estrangement and a general ungodliness—between a heart undutiful and a heart irreverent, a son alienated from his father and a man alienated from his God. “He shall turn the hearts of the children to their fathers” is, in other words, “he shall turn the disobedient to the wisdom of the just.” It is remarkable, in this connection, that we do not find any express mention, in the Baptist’s ministry, of a special appeal to parents and children, such as he addressed to the soldiers, the publicans, the Pharisees, or the people at large. Parental and filial discord was not so much one single example, it was a general description rather, of the dislocation and disorganisation of society which the Baptist was sent to remonstrate with and to heal.—Vaughan.

Luk_1:19-20. “I am Gabriel … thou shalt be mute.”—In comparison with the angels man in his present state seems but a feeble creature. He is subject for the time being to their control, and they rule over him. In all their communications with men they show that they mean to be believed and obeyed. They are not to be trifled with, any more than physical nature itself, and cannot leave the authoritative station in which the eternal Word has ranged them.—Mason.

Luk_1:20. “Thou believest not.”—In the words actually employed by Zacharias, and the blessed Virgin Mary, respectively (see Luk_1:34), there does not seem to be much difference; but the speakers were very diversely affected. While hers was the hesitation of faith (see Luk_1:45), which timidly asked for explanation, his was the reluctance of unbelief, which required a sign. Hence her doubt was solved, his punished.—Burgon.

Luk_1:22. “Remained speechless.”—Origen, Ambrose, and Isidore see in the speechless priest vainly endeavouring to bless the people a fine image of the law reduced to silence before the first announcement of the gospel.—Farrar.

“Beckoned unto them.”—The sign given to Zacharias was one that both chastised and humbled him. His infirmity becomes a sign to him of the power of God. In like manner Jacob was lame after he had wrestled with the angel and prevailed: Saul was blind after he had been overcome by the Lord Jesus on the way to Damascus (Luk_1:24-25).

Luk_1:24. “Hid herself.”—The reason for Elisabeth’s seclusion is doubtless that given by Godet. From the fifth month the fact of a woman’s pregnancy can be recognised. She will remain in seclusion until it becomes evident that God has indeed taken away the reproach of childlessness. As he points out, the combination of womanly pride and of humble gratitude to God is a very natural trait of character, and one not likely to occur to a forger of a later age, who might be supposed to have invented these incidents.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

PART FIRST

The Miraculous Birth and Normal Development of the son of Man

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FIRST SECTION

EVENTS PREPARATORY TO THE BIRTH OF CHRIST

Luk_1:5-80

A. Annunciation of the Birth of His Forerunner Luk_1:5-25

5There was, in the days of Herod, the king of Judea, a certain priest named Zacharias,13 of the course of Abia: and his wife was [he had a wife]14 of the daughters of Aaron, and her name was Elisabeth. 6And they were both righteous before God, walkingin all the commandments and ordinances of the Lord blameless. 7And they had no child, because that Elisabeth was barren; and they both were now well stricken [far advanced] in years. 8And it came to pass, that, while he executed the priest’s office [ἐν τῷ ἱερατεύειν] before God in the order of his course, 9According to the custom of the priest’s office [of the priesthood, τῆς ἱερατείας],15 his lot was to burn incense when he went into the temple of the Lord. 10And the whole multitude of the people were praying without at the time 11[the hour, τῇ ὥρᾳ] of incense. And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. 12And when Zacharias saw him, he was troubled, and fear fell upon him. 13But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thoushalt call his name John 14 And thou shalt have joy and gladness; and many shall rejoiceat his birth. 15For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb. 16And many of the children of Israel shall he turn to the Lord their God. 17And he shall go before Him in the spirit and power of Elias [Elijah], to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.

18And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken [far advanced] in years. 19And the angel answering, said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to show [bring] thee these glad tidings. 20And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not [didst not believe, οὐκ ἐπίστευσας] my words, which shall be fulfilled in their season.

21And the people waited [were waiting, ἦν ὁ λαὸς προσδοκῶν] for Zacharias, and marvelled 22[wondered, ἐθαύμαζον] that he tarried so long in the temple. And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple; for he beckoned unto them, and remained speechless. 23And it came to pass, that, as soon as the days of his ministration were accomplished [completed], he departed to his own house. 24And after those days his wife Elisabeth conceived, and hid herself five months, saying, 25Thus hath the Lord dealt with me in the days wherein He looked on me, to take away my reproach among men.

EXEGETICAL AND CRITICAL

Luk_1:5. In the days of Herod.—See remarks on Mat_2:1.

A certain priest.—Zachariah has been supposed, on insufficient grounds, to have been the high-priest. It is worthy of remark, how the meaning of both the names (Zachariah, i.e., the Lord remembers; and Elisabeth, i.e., God’s oath) was explained and fulfilled by what happened to those who bore them.

Of the course (class) of Abijah.—The descendants of Eleazar and Ithamar, the sons of Aaron, were exclusively called to the service of the sanctuary, and divided into four and twenty classes or orders (1 Chronicles 24), each of which ministered in the temple during a week. The descendants of Eleazar, the elder son, formed sixteen of these classes or courses; those of Ithamar, the younger, only eight,—that of Abijah being (1Ch_24:10) the eighth. From the days of Solomon, these four and twenty courses relieved each other weekly in the temple-service; it is, therefore, not to be wondered at, that attempts have frequently been made to ascertain the exact time of the year at which the Lord was born, by means of the chronological date of the week of the course of Abijah. The result of these researches, made chiefly by Scaliger, Solomon van Til, and Bengel, is communicated and criticised by Wieseler (Chronologische Synopse, pp. 140–148). It is, however, self-evident, that all such calculations must be uncertain and rash, until it can first be proved that the pregnancy of Elisabeth commenced immediately on the return of Zachariah, and that the several courses continued, each suo loco et tempore, to perform their services in unintermitted succession.

Luk_1:6. Righteous before God.—A declaration not only of their truly Israelitish and theocratic character, but also that they were persons to whom the divine approval pronounced upon Noah, Gen_7:1, might rightly be applied, and who knew, from their own experience, the “blessedness” of which David sung in Psalms 32. When the promise made to Abraham is on the point of fulfilment, we suddenly find that the true Abrahamic character (Gen_15:6; Gen_17:1), however rare, has by no means utterly disappeared in Israel.

Luk_1:9. According to the custom of the priesthood.—In the service of the sanctuary, nothing was left to accident, or to human arrangement. The lot determined who was to perform each separate portion of the sacred service, and, especially, who was each morning and evening to burn incense before the Lord. This office was considered exceedingly important and honorable. According to Josephus (Antiq. Jud. xiii. 10), a heavenly vision was also vouchsafed to John Hyrcanus during its performance. It seems impossible, however, to determine whether the vision of Zachariah took place at the time of the morning or evening offering.

Luk_1:10. Were praying.—The pious were accustomed to unite in the outer court (ἔξω) in silent supplication, while the priest in the sanctuary offered the incense, which was ever regarded as the symbol of acceptable prayer. Comp. Psa_141:2; Rev_5:8; Rev_8:3-4.

Luk_1:11. There appeared unto him.—It may be taken for granted, that the quiet and solitary sojourn of Zachariah in the Holy Place had both quickened and elevated his susceptibility for beholding the angelic appearance; yet the narrative certainly bears no traces of any ecstatic state, properly so called. Indeed, the fact which he must have told himself, that he saw the angel, “standing at the right side of the altar of incense” (which he may have considered a good omen), vouches for his clearness of perception, and sobriety of mind.

Luk_1:13. Thy prayer is heard.—It is generally thought, that the secret prayer of Zachariah for a son, known to God, and long uttered in vain, is here intended. But would the aged Zachariah have limited himself to this request? Did no higher aspiration, than a merely personal one, arise from the heart of a priest in the Holy Place? Must not Zachariah have been among the προσδεχόμενοι λύτρωσιν ἐν Ἰερουσαλήμ, spoken of Luk_2:38? And is it not therefore probable, that the chief matter of his prayer might be expressed by the words of the Psalmist (Psa_14:7): “Oh that the salvation of Israel were come out of Sion?” For all these reasons, we conclude, with Meyer, that the prayer of the priest had special reference to the coming of Messiah. A twofold answer to this prayer is promised: first, that Messiah shall indeed appear in his days; and secondly, that he shall himself be the father of the forerunner, who was to prepare His way (Malachi 4)—an honor he could not have ventured to anticipate. Zachariah sought first the kingdom of God and His righteousness, and all other things—earthly joy of a father, etc.—are added to him (Mat_6:33).

John.—Hebr.: Jochanan (i.e., God is gracious; equivalent to the German Gotthold). According to an old Greek glossary: Ἰωάννης, ἐν ᾧ ἐστιν ἡ χάρις. The name of the forerunner, as well as that of Jesus (Mat_1:21), was prescribed before his birth. Was this distinction vouchsafed also to the mother of our Lord, whose name has since been so idolized?

Luk_1:15. He shall be great in the sight of the Lord.—Truly great, then; for just what a man is in God’s eyes, that is he indeed, neither more nor less. A silent hint also, that no earthly greatness is to be expected; for “that which is highly esteemed before men is an abomination in the sight of the Lord.”

He shall drink neither wine nor strong drink.—Plainly referring to the condition of the Nazarites, for the origin and laws concerning whom, see Numbers 4. Act_21:24 shows that such vows were not unusual in Israel in New Testament times. This appointment places the forerunner, in this respect also, on a level with Samson and Samuel, who, as well as himself, were born to their parents contrary to all natural hopes and expectations.

From his mother’s womb;—i.e., not merely inde a puero, according to Kuinoel’s lax interpretation, but before he shall have seen the light of life (comp. Luk_1:41), from his earliest origin.

Luk_1:17. In the spirit and power of Elijah.—An evident reference to the last of the prophets, Mal_3:1; Mal_4:5-6, whose words are thus endorsed by the angel. The expression, “the Lord their God,” Luk_1:16, alludes not exclusively to the Messiah, but to the Jehovah of Israel, of whom it is said, that He Himself should appear in glory when the divinely commissioned Messiah should come into the world. The true subjects of Messiah are also the “people prepared for the Lord” the God of Israel.

To turn the hearts of the fathers to the children.—The feeling of the paternal relationship had grown cold in many hearts, in the midst of the moral corruption of Israel: when the forerunner lifts up his voice, the ties of family affection shall be strengthened. Others interpret this, to restore to the children the devout disposition of their fathers.

Luk_1:18. For I am an old man.—According to the law of Moses the Levites were not permitted to serve beyond their fiftieth year, Num_4:3; Num_8:24. But this law did not apply to the priests, and Zachariah was probably much older than fifty. His objection seems, in itself, as natural as that of Mary, Luk_1:34; but the Lord, who sees the heart, knows how to distinguish between the objections of unbelief, and the natural questionings of innocence.

Luk_1:19. I am Gabriel.—An answer full of dignity, and at the same time perfectly intelligible to a priest well instructed in the Holy Scriptures, who would recognize, by this name, the heavenly messenger, revealed to Daniel (Luk_8:16; Luk_9:21) as one admitted to very intimate relations with the Godhead. The belief in different classes of angels, though a development of later days, was the fruit of direct revelation. They who look on the Book of Daniel as the invention of a later age, cannot credit his angelology; and the angelic world, which was opened to Zachariah and to Mary, is closed to them, as a punishment of their unbelief.

Luk_1:20. Thou shalt he dumb, and not able to speak.—This is no mere repetition, but the first member of the sentence is the consequence of the second. The notion, that a natural dumbness, arising from an apoplectic stroke, is here meant, is one of those curiosities of Rationalism, which have only an antiquarian interest.

Luk_1:21. And the people were waiting for Zachariah.—According to many interpreters, they were waiting to receive the blessing. It does not, however, appear that this was always the office of the priest who offered incense. It seems more probable, that, not being accustomed to find the priest remain longer in the sanctuary than was strictly necessary, some might have feared, when Zachariah had been some time expected in vain, that some misfortune, or sign of the divine displeasure, had befallen him.

Luk_1:22. They perceived that he had seen a vision.—Dumbness having fallen upon him in the temple, it was a natural supposition, that this might be the result of an angelic appearance. Zachariah makes signs that the supposition is correct. Interpreters have given due prominence to the symbolic signification of this moment in the sacred history. Bengel says: “Zacharias, mutus, excludebatur tantisper ab actionibus sacerdotalibus. Prœludium legis ceremonialis finiendœ, Christo veniente.”—Chemnitz: “When the voice of the preacher (Isaiah 40) is announced, the priesthood of the Old Testament becomes silent. The Levitical blessing is silenced, when the Seed comes, in whom ‘all the families of the earth are blessed.’ ”

Luk_1:24. And she hid herself five months.—Neither, as it seems to us, from shame on account of her advanced age, nor to secure rest, nor from unbelief, nor for the sake of observing an ascetic retirement, and then suddenly making her situation known; but to leave to God, through whose extraordinary intervention she found herself in this condition, the care of making it manifest, and of taking away her reproach among men (comp. Luk_1:25). There is a remarkable coincidence in the frame of mind of Elisabeth and Mary, under similar circumstances. Elisabeth was συγγενής to Mary, not merely κατὰ σάρκα, but also κατὰ πυεῦμα.

DOCTRINAL AND ETHICAL

1. “Introite, et hic Dii sunt,” seems to resound in the ear of the believer, as Luke leads him into the sanctuary of the gospel history. We are indebted to the fact, that he begins his previous narrative at an earlier period than Matthew, for the advantage of recognizing fresh proofs of the “manifold wisdom of God,” in the course of events which preceded the birth of the Lord. The new revelation of salvation begins in the days of Herod, when sin and misery had reached their climax, and when the yearning for Messiah’s appearance was more intensely felt than ever. The temple, so often the scene of the manifestation of the glory of the Lord, becomes again the centre, whence the first rays of light secretly break through the darkness. Every circumstance, preceding the birth of John, testifies to a special providence of God. He is born of pious parents, and of priestly blood, that the genuine theocratic spirit may be awakened and produced in the forerunner of the Lord. He is trained for his high destination, not in corrupt Jerusalem, but in the retirement of a remote city of the priests (Luk_1:39). It is not revealed to all, that the voice of “him that crieth” shall soon resound over hill and valley. The first witness to this is only the pious old man, who greets the prophet as his child. An angel assures Zachariah of the distinction conferred upon him. What human tongue could have foretold, it to him; or how could he have ventured to hearken to the voice of his own heart, without direct revelation? The angel appears to him in the retirement of the sanctuary, while he is employed in the faithful discharge of his priestly office, and standing on the right side of the altar, he intimates that the days are past in which the appearance of beings from another world betokened death and destruction to mankind. To enhance his enjoyment of it, the blessing is announced as an answer to prayer; and the very name given to the child, speaks to him of the graciousness of his God. As a son begotten in old age, John ranks with Isaac; as granted to the barren in answer to prayer, with Samson and Samuel. His office and mission are stated in words which must have recalled to Zachariah the prophecy of Malachi; while the description of his habits, as those of a Nazarite, and of his character, as in the spirit of Elijah, must have pointed out to his father a life of sorrow and strife. And when the astonished priest desires a sign, his want of faith is visited with a proof of the severity, but at the same time of the goodness, of God. As faith is to be the chief condition of the new covenant, it was needful that the first manifestation of unbelief should be emphatically punished; but the wound inflicted becomes a healing medicine for the soul. Zachariah is constrained to much silent reflection, and, according to the counsel of God, the secret is still kept for a time. The sight of the priest struck dumb, awakens among the people an expectation of some great and heavenly event; and soon will “the things” done in the priest’s house be “noised abroad throughout all the hill-country of Judæa” (Luk_1:65).

2. So many traces of divine wisdom are apparent in the narrative, that scepticism itself has no exceptions to make, but to its miraculous character. In this case the appearance of an angel is especially offensive to the tastes and notions of modern criticism. This being the first account of the kind, which we meet with in Luke’s Gospel, we may be allowed the following remarks. The existence of a higher world of spirits, can as little be proved, as denied, by any a priori reasoning; experience and history can alone decide the point. Now it is certain, on purely historical and critical grounds, that angels have been both seen and heard by well known and credible individuals; and if this be so, a higher world of spirits must exist. It has, indeed, been said (by Schleiermacher), that belief in the existence of angels has no necessary basis and support in the religious self-consciousness (or subjective experience) of the believer;16 but the question here is merely concerning the historical truth of biblical angelology, and not concerning the subjective experience it produces. Angels are not merely “transient emanations and effulgences of the divine essence” (Olshausen); but personal, conscious, holy beings, related, like men, to the Father of spirits. God, being the supreme and absolute Spirit, is able to employ such λειτουργικὰ πνεύματα in His service; and man, having received a spiritual element from God, cannot lack the ability of perceiving, with an enlightened eye, the appearance of beings so nearly related to himself. It is not when the bodily eye has been directed to the material world, but when a higher and more spiritual organ has been developed, and the ear opened to the voice of God, in the hours of prayer and solitude, that angelic appearances have been perceived. This power of perception, produced by God Himself, must be distinguished from the trance or vision, properly so called, wherein angels have sometimes, but by no means always, been perceived. Comp. Act_10:10; 2Co_12:1 ff. The angelic apparitions were by no means the fruit of an overstrained imagination, but objective revelations of God, by means of personal spirits; yet only capable of being received under certain subjective conditions. With respect to the angel who appeared to Zachariah, if unbelief, on hearing his name, should cavil, and doubt whether such definite names are borne in heaven, this conclusion cannot be escaped under the pretext, that Gabriel (the hero of God) is no nomen proprium, but merely an appellativum; and we have only to answer, neganti incumbit probatio.

3. There is a remarkable coincidence between Zachariah and Abraham on the one side, and Elisabeth and Sarah on the other; not only in the fact of their unfruitfulness during so many years, but also in the frame of mind in which they at length received the glad tidings. But in these parallel histories, it is, in the Old Testament, the man who is strong, the woman weak, in faith (Gen_18:12); while here, on the contrary, it is the man whose faith falters. Even in the very first chapter of Luke, woman, who had so long been thrown into obscurity in the shadow of man, begins, in the persons of Mary and Elisabeth, to take her place in the foreground, by the heroism of a living faith; as if to show that she is no longer the slave of man, but a fellow-heir with him of the grace of life (1Pe_3:7). It is, however, quite in keeping with divine wisdom that in this case unbelief in view of the rising sun of the gospel salvation is much more severely punished than under the old dispensation. The clearer the light, the more intolerable the shade in the eyes of God. On the psychological ground of the doubt of Zachariah, compare the fine remarks of Dr. Lange, Leben Jesu, ii. 1, p. 65 (German ed.).

4. It is a striking proof of the divine wisdom, that John is announced as the second Elijah. This name gives the earliest indication of his mission, as reformer, in an extremely corrupt nation; of his struggle, in resisting single-handed the false gods of his age, as Elijah did Ahab and Jezebel; of his fate, in being first persecuted and rejected, but afterward honored. The likeness of John the Baptist to Elijah, strikes us not only in his outward appearance, his clothing, and way of living, but in his spirit and character, as a preacher of repentance. The difference between them—consisting chiefly in the fact, that the second Elijah performed no miracles—is explained by the peculiarity of his relation to the Messiah. If the latter were to appear as a prophet mighty in word and deed, His forerunner could do no miracles, without dividing the attention, and provoking a comparison, which must have been to the prejudice of one or the other. He who would cavil because the head of the greatest of the Old Testament prophets is encircled by no halo of miracles, will find his answer, Joh_10:41.

5. On the formerly often-questioned genuineness of the two first chapters of Luke, comp. Credner, “Einleitung in das N. T. ” p. 131; on the whole of Luke’s narrative of events preceding the birth of Christ, J. P. Lange, “On the Historical Character of the Canonical Gospels, especially on the History of the Childhood of Jesus,” Duisburg, 1836; and (though with critical discrimination) “Die Jugendgeschichte des Herrn,” by Dr. E. J. Gelpke, Bern, Chur (Coire), and Leipzig, 1842.

HOMILETICAL AND PRACTICAL

The announcement of the birth of John the Baptist, appointed by divine wisdom, received in human weakness, confirmed by striking signs, crowned with surprising results.—God’s way in the sanctuary: 1. The dark sanctuary, or dwelling-place of the Infinite; 2. the divine, where His glory is manifested.—The answer to the prayer of Zachariah was: 1. Earnestly desired, 2. long delayed, 3. promised in a surprising manner, 4. incredulously waited for, and 5. gloriously vouchsafed.—The happiness of pious couples, even when the blessing of children is denied.—The high value of tried fear of God in the eyes of the Lord.—The life of faith a continual priesthood.—A lonely old age cheered up and made serene by the light of the Lord.—God’s revelation hidden from the eye of the world.—The holy angels present, even now, in the Lord’s house.—The fear with which the revelation of great joy fills the heart of a sinner.—John a gift of God.—The birth of John still a matter of rejoicing to many.—John, the second Elijah: their similarity and dissimilarity.—John, great in the sight of the Lord: his superiority to all the Old Testament prophets, his inferiority to our Lord.—The gift of abstinence even under the new covenant.—No meetness for the kingdom of heaven, without sincere repentance.—The desire to see signs and wonders: 1. Easily explicable; 2. very reprehensible; 3. entirely superfluous, where a greater sign has already been vouchsafed.—The angel who stands in the presence of God: his mysterious name, exalted work, and hidden origin.—Zachariah dumb, yet preaching to believers and unbelievers.—The announcement of the birth of John the Baptist, a proof of the truth of the prophetic word (Isa_45:15): 1. God, a God that hideth Himself; 2. the God of Israel; 3. the Saviour.—Elisabeth, a type of the faith which receives God’s blessing, enjoys God’s peace, and waits God’s time.—When the reproach of his people is taken away, the Lord has been looking down on them favorably.—The Lord’s second coming is, like His first, openly announced, incredulously doubted, patiently expected.—The Lord will give more to His people than He withholds from them.—Does Zachariah tremble at the sight of an angel? Where will the ungodly and the sinner appear, when the Lord cometh with ten thousand of His saints?—The punishment of unbelief is in the end a blessing.—The less, the preparation for the greater.—Who hath despised the day of small things? Zec_4:10.—“Children are an heritage of the Lord, and the fruit of the womb is His reward.”—Gabriel standing in the presence of God in heaven, and John great in the sight of the Lord on earth.—The interest of the angels in the coming of God’s kingdom on earth.—Even in times of the greatest corruption, there are still houses which are temples of God.—“The vision is yet for an appointed time; but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” Hab_2:3.

Starke:—In prayer, we should remember the presence of angels.—Even one of the holiest of men cannot stand before an angel.—Even the true servants of God are not without infirmities.—Nothing is great, but what is great before God.—God is able to do exceeding abundantly above all that we ask or think, Eph_3:20.—The more intimate the communion of a Christian with his God, the more certain his chastisement when he offends Him.—He who sins with his mouth, is punished in his mouth.—God has an eye upon His people, though no one else should see them.—There are times when the children of God bear reproach; there are also times when God takes away their reproach before men: in both His grace is shown.

Footnotes:

[13]Luk_1:5.—As a question of principle, I would advocate a uniform spelling of Scripture names, conforming Hebrew names as much as possible to the Hebrew, and Greek names to the Greek original. This would require an alteration of Zacharias into Zachariah, Abia into Abijah, Elias into Elijah, Jeremy into Jeremiah, etc. But as Zacharias occurs so often in this chapter, I left it undisturbed. Comp. my Critical Note to Commentary on Matthew, 1:16, vol. i. p. 48.

[14]Luk_1:5.—The E. V. follows the textus rec. and Cod. A.: ἡ γυνὴ αὐτοῦ (uxor illius). But the best uncial MSS. (Sinait., B., C.*, D., L., X.), and the modern critical editions of Lachmann, Tischendorf, Alford, and Tregelles, read γυνὴ (without the article) αὐτῶ, uxor illi, he had a wife; and so also van Oosterzee in his German Version: er hatte ein Weib. The received text is a correction for perspicuity sake. The other differences of reading in this section are still less insignificant and not worth mentioning in this Commentary, as they are also passed by in the original. See the Critical Apparatus in Tischendorf’s Greek Testament, editio septima of 1859, and Tregelles’ Greek Testament, Part ii., containing Luke and John.

[15]Luk_1:9.—Van Oosterzee likewise observes the (unessential) distinction between ἱερατεύειν, Luk_1:8, and ἱερατεία, Luk_1:9, and renders (with Luther) the first Priesteramt, the second Priesterthum. The Latin Vulgate, however, has in both cases sacerdotium, and de Wette Priesteramt. The E. V. renders ἱερατεία, which occurs twice in the Greek Testament, the priest’s office, Luk_1:9, and the office of the priesthood, Heb_7:5, and ἱεράτευμα, priesthood, 1Pe_2:5; 1Pe_2:9.—P. S.]

[16][It should not be inferred from the text that Schleiermacher denied the existence of angels altogether. He only denied the existence of Satan and the evil angels.—P. S.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Luke

ELIJAH COME AGAIN

Luk 1:5 - Luk 1:17.

The difference between the style of Luke’s preface {Luk 1:1 - Luk 1:4} and the subsequent chapters relating to the Nativity suggests that these are drawn from some Hebrew source. They are saturated with Old Testament phraseology and constructions, and are evidently translated by Luke. It is impossible to say whence they came, but no one is more likely to have been their original narrator than Mary herself. Elisabeth or Zacharias must have communicated the facts in this chapter, for there is no indication that those contained in this passage, at all events, were known to any but these two.

If we were considering a fictitious story, we should note the artistic skill which prepared for the appearance of the hero by the introduction first of his satellite; but the order of the narrative is due, not to artistic skill, but to the divinely ordered sequence of events. It was fitting that John’s office as Forerunner should begin even before his birth. So the story of his entrance into the world prepares for that of the birth which hallows all births.

I. We have first a beautiful outline picture of the quiet home in the hill country.

The husband and wife were both of priestly descent, and in their modest lives, away among the hills, were lovely types of Old Testament godliness. That they are pronounced ‘blameless’ militates against no doctrine of universal sinfulness. It is not to be taken as dogma at all, but as the expression of God’s merciful estimate of His servants’ characters. These two simple saints lived, as all married believers should do, yoked together in the sweet exercise of godliness, and helping each other to all high and noble things. Hideous corruption of wedlock reigned round them. Such profanations of it as were shown later by Herod and Herodias, Agrippa and Bernice, were but too common; but in that quiet nook these two dwelt ‘as heirs together of the grace of life,’ and their prayers were not hindered.

The most of the priests who appear in the Gospels are heartless formalists, if not worse; yet not only Annas and Caiaphas and their spiritual kindred ministered at the altar, but there were some in whose hearts the ancient fire burned. In times of religious declension, the few who still are true are mostly in obscure corners, and live quiet lives, like springs of fresh water rising in the midst of a salt ocean. John thus sprang from parents in whom the old system had done all that it could do. In his origin, as in himself, he represented the consummate flower of Judaism, and discharged its highest office in pointing to the coming One.

This ‘blameless’ pair had a crook in their lot. Childlessness was then an especial sorrow, and many a prayer had gone up from both that their solitary home might be gladdened by children’s patter and prattle. But their disappointed hope had not made them sour, nor turned their hearts from God. If they prayed about it, they would not murmur at it, and they were not thereby hindered from ‘walking in all God’s commandments and ordinances blameless.’ Let us learn that unfulfilled wishes are not to clog our devotion, nor to silence our prayers, nor to slacken our running the race set before us.

II. We are carried away from the home among the hills to the crowded Temple courts.

The devout priest has come up to the city, leaving his aged wife in solitude, for his turn of service has arrived. Details of the arrangements of the sacerdotal ‘courses’ need not detain us. We need only note that the office of burning incense was regarded as an honour, was determined by lot, and took place at the morning and evening sacrifice. So Zacharias, with his censer in his hand, went to the altar which stood in front of the veil, flanked on the right hand by the table of shewbread, and on the left by the great lamp-stand. The place, his occupation, the murmur of many praying voices without, would all tend to raise his thoughts to God; and the curling incense, as it ascended, would truly symbolise the going up of his heart in aspiration, desire, and trust. Such a man could not do his work heartlessly or formally.

Mark the manner of the angel’s appearance. He was not seen as in the act of coming, but was suddenly made visible standing by the altar, as if he had been stationed there before; and what had happened was not that he came, but that Zacharias’s eyes were opened. So, when Elisha’s servant was terrified at the sight of the besiegers, the prophet prayed that his eyes might be opened, and when they were, he saw what had been there before, ‘the mountain full of horses and chariots of fire.’ Not the Temple courts only, but all places are full of divine messengers, and we should see them if our vision was purged. But such considerations are not to weaken the supernatural element in the appearance of this angel with his message. He was sent, whatever that may mean in regard to beings whose relation to place must be different from ours. He had an utterance of God’s will to impart.

It has often been objected to these chapters that they are full of angelic appearances, which modern thought deems suspicious. But surely if the birth of Jesus was what we hold it to have been, the coming into human life of the Incarnate Son of God, it is not legend that angel wings gleam in their whiteness all through the story, and angel voices adore the Lord of men as well as angels, and angel eyes gaze on His cradle, and learn new lessons there.

III. We have next the angel’s message.

The devoutest heart is conscious of shrinking dread when brought face to face with celestial brightness that has overflowed into our darkness. So ‘Fear not’ is the first word on the messenger’s lips, and one can fancy the accent of sweetness and the calm of heart which followed. It has often been thought that Zacharias had been praying for offspring while he was burning incense; but the narrative does not say so, and besides the fact that he had ceased to hope for children {as is shown by his incredulity}, surely it casts a slur on his religious character to suppose that personal wishes were uppermost at so sacred a moment. Prayers that he had long ago put aside as finally refused, now started to life again. God delays often, but He does not forget. Blessings may come to-day as the result of old prayers which have almost passed from our memory and our hope.

Observe how brief is the announcement of the child’s birth, important as that was to the father’s heart, and how the prophecy lingers on the child’s future work, which is important for the world. His name, character, and work in general are first spoken, and then his specific office as the Forerunner is delineated at the close. The name is significant. ‘John’ means ‘The Lord is gracious.’ It was an omen, a condensed prophecy, the fulfilment of which stretched beyond its bearer to Him as whose precursor alone was John a token of God’s grace.

His character {Luk 1:15} puts first ‘great in the sight of the Lord.’ Then there are some whom God recognises as great, small as we all are before Him. And His estimate of greatness is not the world’s estimate. How Herod or Pilate or Caesar, or philosophers at Athens, or rabbis in Jerusalem would have scoffed if they had been pointed to the gaunt ascetic pouring out words which they would have thought wild, to a crowd of Jews, and been told that that was the greatest man in the world {except One}! The elements of greatness in the estimate of God which is truth, are devotion to His service, burning convictions, intense moral earnestness, superiority to sensuous delights, clear recognition of Jesus, and humble self-abnegation before Him. These are not the elements recognised in the world’s Pantheon. Let us take God’s standard.

John was to be a Nazarite, living not for the senses, but the soul, as all God’s great ones have to be. The form may vary, but the substance of the vow of abstinence remains for all Christians. To put the heel on the animal within, and keep it well chained up, is indispensable, if we are ever to know the buoyant inspiration which comes from a sacreder source than the fumes of the wine-cup. Like John, we must flee the one if we would have the other, and be ‘filled with the Holy Ghost.’

The consequence of his character is seen in his work, as described generally in Luk 1:16. Only such a man can effect such a change, in a time of religious decay, as to turn many to God. It needs a strong arm to check the downward movement and to reverse it. No one who is himself entangled in sense, and but partially filled with God’s Spirit, will wield great influence for good. It takes a Hercules to stop the chariot racing down hill, and God’s Herculeses are all made on one pattern, in so far that they scorn delights, and empty themselves of self and sense that they may be filled with the Spirit.

John’s specific office is described in Luk 1:17, with allusion to the closing prophecy of Malachi. That prophecy had kindled an expectation that Elijah, in person, would precede Messias. John was like a reincarnation of the stern prophet. He came in a similar epoch. His characteristic, like Elijah’s, was ‘power,’ not gentleness. If the earlier prophet had to beard Ahab and Jezebel, the second Elijah had Herod and Herodias. Both haunted the desert, both pealed out thunders of rebuke. Both shook the nation, and stirred conscience. No two figures in Scripture are truer brethren in spirit than Elijah the Tishbite and John the Baptist.

His great work is to go before the Messiah, and to prepare Israel for its King. Observe that the name of the coming One is not mentioned in Luk 1:17. ‘Him’ is enough. Zacharias knew who ‘He’ was. But observe, too, that the same mysterious person is distinctly called ‘The Lord,’ which in this connection, and having regard to the original prophecy in Malachi, can only be the divine name. So, in some fashion not yet made plain, Messiah’s advent was to be the Lord’s coming to His people, and John was the Forerunner, in some sense, of Jehovah Himself.

But the way in which Israel was to be prepared is further specified in the middle clauses of the verse, which are also based on Malachi’s words. The interpretation of ‘to turn the hearts of the fathers to the children’ is very doubtful; but the best explanation seems to be that the phrase means to bring back to the descendants of the ancient fathers of the nation the ancestral faith and obedience. They are to be truly Abraham’s seed, because they do the works and cherish the faith of Abraham. The words imply the same truth which John afterwards launched as a keen-edged dart, ‘Think not to say, We have Abraham to our father.’ Descent after the flesh should lead to kindred in spirit. If it does not, it is nought.

To turn ‘the disobedient to the wisdom of the just’ is practically the same change, only regarded from another point of view. John was sent to effect repentance, that change of mind and heart by which the disobedient to the commands of God should be brought to possess and exercise the moral and religious discernment which dwells only in the spirits of the righteous. Disobedience is folly. True wisdom cannot be divorced from rectitude. Real rectitude cannot live apart from obedience to God.

Such was God’s intention in sending John. How sadly the real effects of his mission contrast with its design! So completely can men thwart God, as Jesus said in reference to John’s mission, ‘The Pharisees and lawyers frustrated the counsel of God against themselves, being not baptized of him.’ Let us take heed lest we bring to nothing, so far as we are concerned, His gracious purpose of redemption in Christ!

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

Chapter 2

THE MUTE PRIEST.

Luk_1:5-25; Luk_1:57-80.

AFTER his personal prelude, our Evangelist goes on to give in detail the pre-Advent revelations, so connecting the thread of his narrative with the broken-off thread of the Old Testament. His language, however, suddenly changes its character and accent; and its frequent Hebraisms show plainly that he is no longer giving his own words, but that he is simply recording the narratives as they were told him, possibly by some member of the Holy Family.

"There was in the days of Herod, king of Judaea." Even the surface-reader of Scripture will observe how little is made in its pages of the time-element. There is a purposed vagueness in its chronology, which scarcely accords with our Western ideas of accuracy and precision. We observe times and seasons. We strike off the years with the clang of bells or the hush of solemn services. Each day with us is lifted up into prominence, having a personality and history all its own, and as we write its history, we keep it clear of all its tomorrows and its yesterdays. And so the day grows naturally into a date, and dates combine into chronologies, where everything is sharp, exact. Not so, however, was it, or indeed is it, in the Eastern world. Time there, if we may speak temporally, was of little moment. To that slow-moving and slow-thinking world one day was as a trifle, something atomic; it took a number of them to make an appreciable quantity. And so they divided their time, in ordinary speech, not minutely as we do, but into larger periods, measuring its distances by the shadows of their striking events. Why is it that we have four Gospels, and in fact a whole New Testament, without a date? for it cannot possibly be a chance omission. Is the time element so subdued and set back, lest the "things temporal" should lead off our minds from the "things spiritual and eternal "? For what is time, after all, but a negative quantity? an empty space, in itself all silent and dead, until our thoughts and deeds strike against it and make it vocal? Nay, even in the heavenly life we see the same losing of the time- element, for we read, "There should be time no longer." Not that it will then disappear, swallowed up in that infinite duration we call eternity. That would make heaven a confusion; for to finite minds eternity itself must come in measured beats, striking, like the waves along the shore, in rhythmic intervals. But our time will be no longer. It must needs be transfigured, ceasing to be earthly, that it may become heavenly in its measurement and in its speech. And so in the Bible, which is a Divine-human book, written for the ages, God has purposely veiled the times, at any rate the "days" of earthly reckoning. Even the day of our Lord s birth, and the day of His death, our chronologies cannot determine: we measure, we guess, but it is randomly, like the blinded men of Sodom, who wearied themselves to find the door. In Heaven's reckoning deeds are more than days.

Time-beats by themselves are only broken silences, but put a soul among them, and you make songs, anthems, and all kinds of music. "In those days" may be a common Hebraism, but may it not be something more? may it not be an idiom of celestial speech, the heavenly way of referring to earthly things? At any rate we know this, that while Heaven is careful to give us the purpose, the promise, and the fulfilment, the Divine Spirit does not care to give us the exact moment when the promise became a realization. And that it is so shows that it is best it should be so. Silence sometimes may be better than speech.

But in saying all this we do not say that Heaven is unobservant of earthly times and seasons. They are a part of the Divine order, stamped on all lives, on all worlds. Our days and nights keep their alternate step; our seasons observe their processional order, singing in antiphonal responses; while our world, geared in with other worlds, strikes off our earthly years and days with an absolute precision. So, now, the time of the Advent has been Divinely chosen, for whole millenniums unalterably fixed; nor have the cries of Israel s impatient hopes been allowed to hurry forward the Divine purpose, so making it premature. But why should the Advent be so long delayed? In our off-handed way of thinking we might have sup posed the Redeemer would have come directly after the Fall; and as far as Heaven was concerned, there was no reason why the Incarnation and the Redemption should not be effected immediately. The Divine Son was even then prepared to lay aside His glories, and to become incarnate. He might have been born of the Virgin of Eden, as well as of the Virgin of Galilee; and even then He might have offered unto God that perfect obedience by which the "many are made righteous." Why, then, this strange delay, as the months lengthen into years, and the years into centuries? The Patriarchs come and go, and only see the promise "afar off." Then come centuries of oppression, as Canaan is completely eclipsed by the dark shadow of Egypt; then the Exodus, the wanderings, the conquest. The Judges administer a rough-handed justice; Kings play with their little crowns; Prophets rebuke and prophesy, telling of the "Wonderful" who shall be; but still the Messiah delays His coming. Why this strange postponement of the world's hopes, as if prophecy dealt in illusions only? We find the answer in St. Paul's Epistle to the Galatians (chap, iv. 4). The "fulness of the time" was not yet come. The time was maturing, but was not yet ripe. Heaven was long ago prepared for an Incarnation, but Earth was not; and had the Advent occurred at an earlier stage of the world s history, it would have been an anachronism the age would have misunderstood. There must be a leading up to God's gifts, or His blessings cease to be blessings. The world must be prepared for the Christ, or virtually He is no Christ, no Saviour to them. The Christ must come into the world s mind as a familiar thought, He must come into the world s heart as a deep-felt need, before He can come as the Word Incarnate.

And when is this "fullness of the time"? "In the days of Herod, king of Judaea." Such is the phrase that now strikes the Divine hour, and leads in the dawn of a new dispensation. And what dark days were those to the Hebrew people, when on the throne of their David sat that Idumean shadow of the dread Caesar! Their land swarms with Gentile hordes, and on the soil devoted to Jehovah rise stately, splendid temples, dedicated to strange gods. It is one irruption of Paganism, as if the Roman Pantheon had emptied itself upon the Holy Land. Nay, it seemed as if the Hebrew faith itself would become extinct, strangled by heathen fables, or at any rate that she would survive, only the ghost of her other self, walking like an apparition, with veiled face and sealed lips, amid the scenes of her former glories. "The days of Herod" were the Hebrew midnight, but they give us the Bright and Morning Star. And so upon this dial-plate of Scripture the great Herod, with all his royalties, is nothing more than the dark, empty shadow which marks a Divine hour, "the fulness of the time."

Israel s corporate life began with four centuries of silence and oppression, when Egypt gave them the doubled task, and Heaven grew strangely still, giving them neither voice nor vision. Is it but one of the chance repetitions of history that Israel s national life should end, too, with four hundred years of silence? for such is the coincidence, if, indeed, we may not call it something more. It is, however, just such a coincidence as the Hebrew mind, quick to trace resemblances and to discern signs, would grasp firmly and eagerly. It would revive their long-deferred and dying hopes, overlaying the near future with its gold. Possibly it was this very coincidence that now transformed their hope into expectation, and set their hearts listening for the advent of the Messiah. Did not Moses come when the task was doubled? And was not the four hundred years silence broken by the thunders of the Exodus, as the I AM, once again asserting Himself, "sent redemption to His people"? And so, counting back their silent years since Heaven's last voice came to them through their prophet Malachi, they caught in its very silences a sound of hope, the footfall of the forerunner, and the voice of the coming Lord. But where, and how, shall the long silence be broken? We must go for our answer and here, again, we see a correspondence between the new Exodus and the old to the tribe of Levi, and to the house of Amram and Jochebed.

Residing in one of the priestly cities of the hill-country of Judaea though not in Hebron, as is commonly supposed, for it is most unlikely that a name so familiar and sacred in the Old Testament would here be omitted in the New was "a certain priest named Zacharias." Himself a descendant of Aaron, his wife, too, was of the same lineage; and besides being "of the daughters of Aaron," she bore the name of their ancestral mother, Elisabeth." Like Abraham and Sarah, they were both well advanced in years, and childless. But if they were not allowed to have any lien upon posterity, throwing themselves forward into future generations, they made up the lack of earthly relationships by cultivating the heavenly. Forbidden, as they thought, to look forward down the lines of earthly hopes, they could and did look heavenward; for we read that they were both "righteous" a word implying a Mosaic perfection "walking in all the commandments and ordinances of the Lord blameless." We may not be able, perhaps, to give the precise distinction between "commandments" and "ordinances," for they were sometimes used inter changeably; but if, as the general use of the words allows us, we refer the "commandments" to the moral, and the "ordinances" to the ceremonial law, we see how wide is the ground they cover, embracing, as they do, the (then) "whole duty of man." Rarely, if ever, do the Scriptures speak in such eulogistic terms; and that they should here be applied to Zacharias and Elisabeth shows that they were advanced in saintliness, as well as in years. Possibly St. Luke had another object in view in giving us the portraits of these two pre-Advent Christians, completing in the next chapter the quarternion, by his mention of Simeon and Anna. It is somewhat strange, to say the least, that the Gentile Evangelist should be the one to give us this remarkable group the four aged Templars, who, "when it was yet dark," rose to chant their matins and to anticipate the dawn. Whether the Evangelist in tended it or not, his narrative salutes the Old, while it heralds the New dispensation, paying to that Old a high though unconscious tribute. It shows us that Hebraism was not yet dead; for if on its central stem, within the limited area of its Temple courts, such a cluster of beautiful lives could be found, who will tell the harvest of its outlying branches? Judaism was not altogether a piece of mechanism, elaborate and exact, with a soulless, metallic click of rites and ceremonies. It was an organism, living and sentient. It had nerves and blood. Possessed of a heart itself, it touched the hearts of its children. It gave them aspirations and inspirations without number; and even its shadows were the interpreters, as they were the creations, of the heavenly light And if now it is doomed to pass away, outdated and superseded, it is not because it is bad, worthless; for it was a Divine conception, the "good" thing, preparing for and proclaiming God's "better thing." Judaism was the "glorious angel, keeping the gates of light;" and now, behold, she swings back the gates, welcomes the Morning, and herself then disappears.

It is the autumn service for the course of Abia which is the eighth of the twenty-four courses into which the priesthood was divided and Zacharias proceeds to Jerusalem, to perform whatever part of the service the lot may assign to him. It is probably the evening of the Sabbath the presence of the multitude would almost imply that and this evening the lot gives to Zacharias the coveted distinction which could only come once in a lifetime of burning incense in the Holy Place. At a given signal, between the slaying and the offering of the lamb, Zacharias, barefooted and robed in white, passes up the steps, accompanied by two assistants, one bearing a golden censer containing half a pound of the sweet-smelling incense, the other bearing a golden vessel of burning coals taken from the altar. Slowly and reverently they pass within the Holy Place, which none but Levites are permitted to enter; and having arranged the incense, and spread the live coals upon the altar, the assistants retire, leaving Zacharias alone alone in the dim light of the seven-branched candlestick, alone beside that veil he may not uplift, and which hides from his sight the Holy of Holies, where God dwells "in the thick darkness." Such is the place, and such the supreme moment, when Heaven breaks the silence of four hundred years.

It is no concern of ours to explain the phenomenon that followed, or to tone down its supernatural elements. Given an Incarnation, and then the supernatural be comes not only probable, but necessary. Indeed, we could not well conceive of any new revelation without it; and instead of its being a weakness, a blemish on the page of Scripture, it is rather a proof of its heavenliness, a hall-mark that stamps its Divinity. Nor is there any need, believing as we do in the existence of intelligences other and higher than ourselves, that we apologize for the appearance of angels, here and else where, in the story; such deference to Sadducean doubts is not required.

Suddenly, as Zacharias stands with uplifted hands, joining in the prayers offered by the silent "multitude" without, an angel appears. He stands "on the right side of the altar of incense," half-veiled by the fragrant smoke, which curling upwards, filled the place. No wonder that the lone priest is filled with "fear," and that he is "troubled" a word implying an outward tremor, as if the very body shook with the unwonted agitation of the soul. The angel does not at first announce his name, but seeks rather to calm the heart of the priest, stilling its tumult with a "Fear not" as Jesus stilled the waters with His "Peace." Then he makes known his message, speaking in language most homely and most human: "Thy prayer is heard." Perhaps a more exact rendering would be, "Thy request was granted," for the substantive implies a specific prayer, while the verb indicates a "hearing" that becomes an "assenting." What the prayer was we may gather from the angel's words; for the whole message, both in its promise and its prophecy, is but an amplification of its first clause. To the Jew, childlessness was the worst of all bereavements. It implied, at least they thought so, the Divine displeasure; while it effectually cut them off from any personal share in those cherished Messianic hopes. To the Hebrew heart the message, "Unto you a son is born," was the music of a lower Gospel. It marked an epoch in their life-history; it brought the fulfilment of their desires, and a wealth of added dignities. And Zacharias had prayed, earnestly and long, that a son might be born to them; but the bright hope, with the years, had grown distant and dim, until at last it had dropped down beyond the horizon of their thoughts, and become an impossibility. But those prayers were heard, yea, and granted, too, in the Divine purpose; and if the answer has been delayed, it was that it might come freighted with a larger blessing.

But in saying that this was the specific prayer of Zacharias we do not wish to disparage his motives, confining his thoughts and aspirations within a circle so narrow and selfish. This lesser hope of offspring, like a satellite, revolved around the larger hope of a Messiah, and indeed grew out of it. It drew all its brightness and all its beauty from that larger hope, the hope that lighted up the dark Hebrew sky with the auroras of a new and fadeless dawn. When mariners "take the sun," as they call it, reading from its disc their longitudes, they bring it down to their horizon-level. They get the higher in the lower vision, and the real direction of their looks is not the apparent direction. And if Zacharias thoughts and prayers seem to have an earthward drift, his soul looks higher than his speech; and if he looks along the horizon-level of earthly hopes, it is that he may read the heavenly promise. It is not a son that he is looking for, but the Son, the "Seed" in whom "all the families of the earth shall be blessed." And so, when the silent tongue regains its powers of speech, it gives its first and highest doxologies for that other Child, who is Himself the promised "redemption" and a "horn of salvation;" his own child he sets back, far back in the shadow (or rather the light) of Him whom he calls the "Lord." It is the near realization of both these hopes that the angel now announces.

A son shall be born to them, even in their advanced years, and they shall call his name "John," which means "The Lord is gracious." "Many will rejoice with them at his birth," for that birth will be the awakening of new hopes, the first hour of a new day. "Great in the sight of the Lord," he must be a Nazarite, abstaining wholly from "wine and strong drink" the two Greek words including all intoxicants, however made. "Filled with the Holy Ghost from his mother's womb" that original bias or propensity to evil, if not obliterated, yet more than neutralized he shall be the Elijah (in spirit and in power) of Malachi's prophecy, turning many of Israel s children "to the Lord their God." "Going before Him" and the antecedent of "Him" must be "the Lord their God" of the preceding verse, so early is the purple of Divinity thrown around the Christ he "shall turn the hearts of fathers to their children," restoring peace and order to domestic life, and the "disobedient" he shall incline "to walk in the wisdom of the just" (R.V.), bringing back the feet that have erred and slipped to "the paths of uprightness," which are the "ways of wisdom." In short, he shall be the herald, making ready a people prepared for the Lord, running before the royal chariot, proclaiming the coming One, and preparing His way, then leaving his own little footprints to disappear, thrown up in the chariot-dust of Him who was greater and mightier than he.

We can easily understand, even if we may not apologize for, the incredulity of Zacharias. There are crises in our life when, under profound emotion, Reason herself seems bewildered, and Faith loses her steadiness of vision. The storm of feeling throws the reflective powers into confusion, and thought becomes blurred and indistinct, and speech incoherent and wild. And such a crisis was it now, but intensified to the mind of Zacharias by all these additions of the supernatural. The vision, with its accessories of place and time, the message, so startling, even though so welcome, must necessarily produce a strange perturbation of soul; and what surprise need there be that when the priest does speak it is in the lisping accents of unbelief? Could it well have been otherwise? Peter "wist not that it was true which was done by the angel, but thought he saw a vision;" and though Zacharias has none of these doubts of unreality it is to him no dream of the moment s ecstasy still he is not yet aware of the rank and dignity of his angel-visitant, while he is perplexed at the message, which so directly contravenes both reason and experience. He does not doubt the Divine power, let it be observed, but he does seek for a sign that the angel speaks with Divine authority. "Whereby shall 1 know this?" he asks, reminding us by his question of Jacob's "Tell me thy name." The angel replies, in substance, "You ask whereby you may know this; that is, you wish to know by whose authority I declare this message to you. Well, I am Gabriel, that stand in the presence of God; and I was sent to speak unto you, and to bring you these good tidings. And since you ask for a sign, an endorsement of my message, you shall have one. I put the seal of silence upon your lips, and you shall not be able to speak until the day when these things shall come to pass, because you believed not my words." Then the vision ends; Gabriel returns to the songs and anthems of the skies, leaving Zacharias to carry, in awful stillness of soul, this new "secret of the Lord."

This infliction of dumbness upon Zacharias has generally been regarded as a rebuke and punishment for his unbelief; but if we refer to the parallel cases of Abraham and of Gideon, such is not Heaven s wonted answer to the request for a sign. We must understand it rather as the proof Zacharias sought, something at once supernatural and significant, that should help his stumbling faith. Such a sign, and a most effective one, it was. Unlike Gideon s dew, that would soon evaporate, leaving nothing but a memory, this was ever present, ever felt, at least until faith was exchanged for sight. Nor was it dumbness simply, for the word (Luk_1:22) rendered "speechless" implies inability to hear as well as inability to speak; and this, coupled with the fact mentioned in ver. Luk_1:62, that "they made signs to him" which they would scarcely have done could he have heard their voices compels us to suppose that Zacharias had suddenly become deaf as well as dumb. Heaven put the seal of silence upon his lips and ears, that so its own voice might be more clear and loud; and so the profound silences of Zacharias soul were but the blank spaces on which Heaven s sweet music was written.

How long the interview with the angel lasted we cannot tell. It must, however, have been brief; for at a given signal, the stroke of the Magrephah, the attendant priest would re-enter the Holy Place, to light the two lamps that had been left unlighted. And here we must look for the "tarrying " that so perplexed the multitude, who were waiting outside, in silence, for the benediction of the incensing priest. Re-entering the Holy Place, the attendant finds Zacharias smitten as by a sudden paralysis speechless, deaf, and overcome by emotion. What wonder that the strange excitement them oblivious of time, and, for the moment, all-forgetful of their Temple duties! The priests are in their places, grouped together on the steps leading up to the Holy Place; the sacrificing priest has ascended the great brazen altar; ready to cast the pieces of the slain lamb upon the sacred fire; the Levites stand ready with their trumpets and their psalms all waiting for the priests who linger so long in the Holy Place. At length they appear, taking up their position on the top of the steps, above the rows of priests, and above the silent multitude. But Zacharias cannot pronounce the usual benediction to-day. The "Jehovah bless thee and keep thee" is unsaid; the priest can only "beckon" to them, perhaps laying his finger on the silent lips, and then pointing to the silent heavens to them indeed silent, but to himself all vocal now.

And so the mute priest, after the days of his ministration are completed, returns to his home in the hill country, to wait the fulfilment of the promises, and out of his deep silences to weave a song that should be immortal; for the Benedictus, whose music girdles the world to-day, before it struck upon the world's ear and heart, had, through those quiet months, filled the hushed temple of his soul, lifting up the priest and the prophet among the poets, and passing down the name of Zacharias as one of the first sweet singers of the new Israel.

And so the Old meets, and merges into the New; and at the marriage it is the speaking hands of the mute priest that join together the two Dispensations, as each gives itself to the other, never more to be put asunder, but to be "no longer twain, but one," one Purpose, one Plan, one Divine Thought, one Divine Word.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

1:5–2:52 Luke’s first two chapters give an account of Jesus’ birth and introduce key themes that will appear later in Luke–Acts. The announcements and birth stories for Jesus and John the Baptist run side by side, showing their parallel roles in bringing God’s salvation. At each point, Jesus is shown to be greater. John is the forerunner announcing Jesus’ coming; Jesus is the Savior.

1:5 Herod was king of Judea: See “Herod the Great” Profile. • a Jewish priest named Zechariah: The priests were descendants of Aaron, Moses’ brother (Exod 28:1). • the priestly order of Abijah: See study note on Luke 1:8-9; see also 1 Chr 24:10. • Elizabeth was also from the priestly line of Aaron: It was considered especially pious for a priest to marry a woman from a priestly family.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 1:5. Ἐγένετο, there was) Following close upon the Preface itself, Luke exhibits the History of Jesus Christ from His entrance into the world, up to the time of His ascension into heaven. In this History we may note—

I. THE BEGINNING: wherein we have

1. The conception of John, Luk 1:5-25

2. The conception of Jesus Himself, Luk 1:26-56

3. The nativity and circumcision of John: the hymn of Zacharias: the youth of John, Luk 1:57-80

4. Jesus Christ’s (a) Nativity, Luk 2:1-20

(b) Circumcision and name given, Luk 2:21

(c) Presentation to the Lord in the temple, Luk 2:22-38

(d) His own country and growth, Luk 2:39-40

II. THE MIDDLE: when He was twelve years of age, and subsequently, Luk 2:41-52

III. HIS COURSE [MINISTRY] itself.

1. The entrance on it: wherein is described the Baptist; His baptism, His temptation, Luk 3:1-2; Luk 3:21-22; Luk 4:1-13

2. The acceptable year in Galilee,

A. Set forth before His hearers at Nazareth, Luk 4:14-30

B. Made good in actual performance:

α. At Capernaum, and in that region. Here are to be noted—

1. His acts not censured by his adversaries; whereby Jesus

1. Powerfully teaches, Luk 4:31-32

2. Delivers one demoniacally possessed, Luk 4:33-37

3. Cures the mother-in-law of Peter, and many sick persons, Luk 4:38-41

4. Teaches everywhere, Luk 4:42-44

5. Calls Peter, and also James and John, Luk 5:1-11

6. Cleanses the leper, Luk 5:12-16

2. His acts censured by His adversaries, and that with gradually increasing severity.

To this class belong—

1. The man with palsy, Luk 5:17-26

2. The call of Levi, and the eating with publicans and sinners, Luk 5:27-32

3. The question as to fasting answered, Luk 5:33-39

4. The plucking of the ears of corn, Luk 6:1-5

5. The withered hand restored, and the plotting against Jesus, Luk 6:6-11

3. His acts, of which the issue [result] was different in the case of the different persons with whom He had to do:

1. In the case of His chosen apostles, Luk 6:12-16

2. In the case of His other hearers, Luk 6:17-18; Luk 6:20-49

3. In the case of the centurion, Luk 7:1-10

4. In the case of the disciples of John, in connection with whom we have—

a. The occasion of the raising of the young man at Nain, Luk 7:11-18

b. The embassy from John, Luk 7:18-23

c. The reproof, Luk 7:24-35

5. In the case of Simon the Pharisee, and the sinner, the woman who showed Him much love, Luk 7:36-50

6. In the case of His own immediate attendants, Luk 8:1-3

7. In the case of the people, Luk 8:4-18

8. In the case of His mother and brethren, Luk 8:19-21

β. On the sea, Luk 8:22-26

And beyond the sea, Luk 8:27-39

γ. On this side of the sea, again:

1. Jairus, and the woman with the issue of blood, Luk 8:40-56

2. The apostles sent forth, Luk 9:1-6

3. The doubts of Herod, Luk 9:7-9

4. The report of the apostles, Luk 9:10

5. The eagerness of the people: the kindness of the Lord: the five thousand fed, Luk 9:11-17

3. The preparation for His passion, etc.

A. The recapitulation of His doctrine concerning the person of Jesus Christ. Silence enjoined; His passion foretold; following Him enjoined, Luk 9:18-19; Luk 9:21-27

B. His transfiguration on the mountain; the lunatic healed; His passion again foretold; humility and moderation commanded, Luk 9:28-29; Luk 9:37-38; Luk 9:43-44; Luk 9:46-47; Luk 9:49-50

C. His great journey to Jerusalem when about to suffer. Herein we may fix eighteen intervals [incidents marking divisions]:

I. THE SAMARITANS, unwilling to receive Him, yet tolerated, Luk 9:51-57

II. On the way: unsuitable followers repulsed: suitable ones constrained, Luk 9:57-62

III. AFTERWARDS, seventy messengers sent before Him: and received back with joy Luk 10:1-24

AND a lawyer taught love to his neighbour by the example of the Samaritan, Luk 10:25-37

IV. In a certain village, Mary preferred to Martha, Luk 10:38-42

V. In a certain place, the disciples are taught to pray, Luk 11:1-13

In a certain place, the demon is cast out: this act is defended, Luk 11:14-26

In a certain place, the exclamation of the woman of the company is corrected, Luk 11:27-28

In a certain place, the people who were eagerly desirous of a sign, are reproved, Luk 11:29-36

VI. In a certain house, the Pharisees and Scribes are refuted, Luk 11:37-38; Luk 11:45-54

VII. A discourse is addressed to the disciples, Luk 12:1-12

A discourse is addressed to one interrupting Him with a request, Luk 12:13-21

A discourse is addressed to the disciples, Luk 12:22-40

A discourse is addressed to Peter, Luk 12:41-53

A discourse is addressed to the people, Luk 12:54-59

VIII. The need of repentance is shown, Luk 13:1-9

In the synagogue the woman is healed on the Sabbath, the kingdom of God thus increasing as the mustard-seed, Luk 13:10-21

IX. On the journey, He declares the fewness of those about to be saved, Luk 13:22-30

X. On that day Herod is called a fox; Jerusalem is reproved, Luk 13:31-35

XI. In the house of the Pharisee, a man with a dropsy is healed on the Sabbath, Luk 14:1-6

Humility is taught, Luk 14:7-11

True hospitality, Luk 14:12-14

The principle [ratio] of the great feast, Luk 14:15-24

Self-denial required, Luk 14:25-35

XII. Joy over repenting sinners is defended, Luk 15:1-2; Luk 15:11-12

Their duty as stewards is enjoined on the disciples, Luk 16:1-13

And the avarice and derision of the Pharisees are refuted, Luk 16:14-31

They are cautioned against ‘Offences,’ Luk 17:1-4

The faith of the apostles is increased, Luk 17:5-10

XIII. On the borders of Samaria and Galilee, He cures ten lepers, Luk 17:11-19

XIV. He answers the question as to the time of the coming of the kingdom of God, Luk 17:20-37

He recommends continual and humble prayer, Luk 18:1-2; Luk 18:9-14

XV. He blesses little children, Luk 18:15-17

He answers the rich ruler, Luk 18:18-27

And Peter, Luk 18:28-30

XVI. He foretells the Passion a third time, Luk 18:31-34

XVII. Nigh Jericho, a blind man given sight, Luk 18:35-43

XVIII. In Jericho, salvation is conferred on Zaccheus, Luk 19:1-10

An answer is given as to the sudden appearance of the kingdom of God, Luk 18:11-28

4. His acts at Jerusalem.

A. The first days of the great week.

1. His royal entry into Jerusalem, Luk 19:29-44

2. In the temple,

α. The abuse of it corrected and chastised, Luk 19:45-46

β. Its right use restored, Luk 19:47-48

And vindicated, Luk 20:1-8

3. Discourses in the temple:

α. The parable concerning the husbandmen, Luk 20:9-19

β. The answer concerning the tribute-money, Luk 20:20-26

And concerning the resurrection, Luk 20:27-40

γ. The question concerning David’s Lord, Luk 20:41-44

δ. The disciples warned of the Scribes, Luk 20:45-47

ε. The widow’s offering praised, Luk 21:1-4

4. The end foretold, of the temple, of the city, of the universe, Luk 21:5-6; Luk 21:8-9; Luk 21:25-26; Luk 21:28-29

5. The covenant of His adversaries and the traitor, Luk 22:1-6

B. Thursday.

a. The preparations for the Passover made by Peter and John, Luk 22:7-13

b. The Supper, and words spoken at it, Luk 22:14-23

c. Who is the greatest? Luk 22:24-30

Peter and the rest of the disciples are admonished, Luk 22:31-32; Luk 22:35-38

d. On the Mount of Olives:

1. Jesus prays to the Father, is strengthened by an angel, and rouses His disciples Luk 22:39-46

2. Is betrayed: is unseasonably defended [by Peter’s sword] against His assailants. Bears Himself holily, Luk 22:47-53

e. Being seized, He is led into the high priest’s house, Luk 22:54

Peter denies Him and weeps, Luk 22:55-62

The Lord is mocked, Luk 22:63-65

C. Friday.

α. His Passion and Death. His acts,

1. In the Council, etc., Luk 22:66-71

2. In the Governor’s hall, Luk 23:1-5

3. Before Herod, Luk 23:6-12

4. Again in the Governor’s hall, Luk 23:13-14; Luk 23:17-25

5. On the way to the cross, Luk 23:26-32

6. At Golgotha; where we have the description of—

a. The cross itself; and Jesus’ prayer for their forgiveness, Luk 23:33-34

b. The parting of His garments, Luk 23:34-35

c. The taunts uttered against Him, and among these the inscription on the Cross Luk 23:35-39

d. One of the robbers, however, converted, Luk 23:40-43

e. The miraculous portents, and the death of Jesus, Luk 23:44-46

f. The spectators, Luk 23:47-49

β. His burial, Luk 23:50-53

D. The preparation and the Sabbath, Luk 23:54-56

E. The Insurrection: it becomes known—

a. To the women, Luk 24:1-12

b. To two going into the country, and to Simon, Luk 24:13-35

c. To the rest also, Luk 24:36-37; Luk 24:44-45

F. The instruction of the apostles; the Ascension of our Lord; the joyous alacrity of the apostles, Luk 24:46-53

—Ἡρώδου, of Herod) All the particulars are set down clearly: the names, the times, and the places. [Not a few of the false prophets—for instance, Mahomet—without premeditated foresight, have by slow and imperceptible degrees gained over parties of retainers, and afterwards deceived both themselves and others: accordingly, the circumstances of their birth and their condition, in their early years, are in the case of such impostors unknown, unworthy of trust, and fictitious. But the conception of Jesus Christ, His nativity, His infancy, His boyhood, etc., are supported as to their credibility by signally striking proofs. From eternity God hath definitely foreordained them, and hath by His ancient prophets declared them, and confirms their fulfilment subsequently by the instrumentality of irrefragable witnesses.—Harm., p. 59.]—τῆς Ἰουδαίας, of Judea) The theatre or scene of all the events.—ἱερεὺς, priest) not the high priest, but one from among the regular courses of priests.—ἐξ ἐφημερίας Ἀβιά, of the course of Abia) The priests were divided into twenty-four courses or classes: and the course of Abia was the eighth, according to 1Ch 24:10 [Abijah = Abia]. Ἐφημερία in the usage of the LXX. answers to the Hebrew מחלקת, sometimes also משמרת. Each course in its order had the discharge of the priestly duties devolving on it for seven days, from Sabbath to Sabbath. [Hence it is allowable to infer that Zacharias discharged his turn of duty from the 2d of September to the 9th of September: see Ord. Temp., pp. 230, 231 (Ed. ii. pp. 200, 201): and the 2d of September that year among the people of Israel corresponded to the I. Tisri. Behold how, at the commencement of the year,[4] simultaneously with the angel’s message which was brought to Zachariah, the New Testament took its commencement.—V. g.]

[4] By the express direction of Moses the year began with Nisan (Exo 12:2, Num 9:1). But this was the ecclesiastical year regulating the festivals; whereas the civil year began, as it begins now, with the month Tisri. The reason which the Rabbins assign for the month Tisri beginning the year is, that it was the month in which creation took place. If this be true, it is appropriate that the New Creation has its first commencements on the same month as the Natural Creation.—ED. and TRANSL.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk_1:5. The periodic and Greek style of the preface gives place now to the simple Hebraizing mode of presentation in the preliminary history,a circumstance explained by the nature of its Jewish-Christian sources, which withal were not made use of without being subjected to manipulation, since Lukes peculiarities in expression pervade even this preliminary history. How far, however, the lofty, at times truly lyrical beauty and art of the descriptions are to be reckoned due to the sources themselves or to Luke as working them up, cannot be decided.

Observe, moreover, how the evangelical tradition gradually pushes back its beginnings from the emergence of the Baptist (Mark) to the γένεσις of Jesus (Matthew), and even to the conception of His forerunner (Luke).

ἐγένετο] extitit, emerged in history. Comp. on Mar_1:4.

ἱερεύς τις] therefore not high priest.

On the twenty-four classes of priests (מַחֲלֹקֶת, in the LXX. ἐφημερία, also διαίρεσις, in Josephus also ἐφημερίς), which, since the time of Solomon, had the temple-service for a week in turn, see Ewald, Alterth. p. 315; Keil, Archäol. I. p. 188 f.

Ἀβιά] 1Ch_24:10. From this successor of Eleazar the eighth ἐφημερία had its name.

The chronological employment of this notice for the ascertaining of the date of the birth of Jesus would require that the historical character of the narratives, given at Luk_1:5 ff., Luk_1:26 ff., should be taken for granted; moreover, it would be necessary withal that the year and (as every class came in its turn twice in the year) the approximate time of the year of the birth of Jesus should already be otherwise ascertained. Then, in the computation we should have to reckon, not, with Scaliger (de emendat. tempor.), forward from the re-institution of the temple-service by Judas Maccabaeus, 1Ma_4:38 ff., because it is not known which class at that time began the service (see Paulus, exeg. Handb. I. p. 83; Wieseler, chronol. Synopse, p. 141), but, with Salomon van Til, Bengel, and Wieseler, backward from the destruction of the temple, because as to this the date (the 9 Abib) and the officiating class of priests (Jojarib) is known. Comp. also Lichtenstein, p. 76.

καὶ γυνὴ αὐτῷ] (see the critical remarks) scil. ἦν.

ἐκ τῶν θυγατ. Ἀαρ.] Johns descent on both sides was priestly. Comp. Josephus, Vit. v. 1. See Wetstein.

Ἐλισάβετ] Such was also the name of Aarons wife, Exo_6:23 (אֶלִישֶׁבַע, Deus juramentum).

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 1:5-25 . The birth of the Baptist announced . From the long prefatory sentence, constructed according to the rules of Greek syntax, and with some pretensions to classic purity of style, we pass abruptly to the Protevangelium , the prelude to the birth of Christ, consisting of the remainder of this chapter, written in Greek which is Hebraistic in phrase and structure, and Jewish in its tone of piety. The evangelist here seems to have at command an Aramaic, Jewish-Christian source, which he, as a faithful collector of evangelic memorabilia , allows to speak for itself, with here and there an editorial touch.

Luk 1:5-7 . The parents of John . ἐγένετο , there was, or there lived. ἐν ταῖς ἡ ., etc.: in the days, the reign, of Herod, king of Judaea. Herod died 750 A.C., and the Christian era begins with 753 A.C. This date is too late by three or four years. ἐξ ἐφημερίας Ἀβιά : ἐφημερία (a noun formed from ἐφημέριος - ον , daily, lasting for a day), not in profane authors, here and in Luk 1:8 in N. T., in Sept [3] , in Chron. and Nehemiah, = (1) a service lasting for a day, or for days a week; (2) a class of priests performing that service. The priests were divided into twenty-four classes, the organisation dating according to the tradition in Chronicles (1Ch 24 ) from the time of David. The order of Abia was the eighth (1Ch 24:10 ). Josephus (Ant., vii., 14, 7) uses ἐφημερίς and πατρία to denote a class. On the priesthood and the temple worship and the daily service, consult Schürer’s History , Div. ii., vol. i., pp. 207 298. γυνὴ · a daughter of Aaron; John descended from priestly parents on both sides.

[3] Septuagint.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

FIRST PART: THE NARRATIVES OF THE INFANCY, Luk 1:5 to Luk 2:52

Both the first and the third Gospel open with a cycle of narratives relating to the birth and childhood of Jesus. These narratives do not appear to have formed part of the tradition bequeathed to the Church by the apostles (Luk 1:2). At least, neither the Gospel of Mark, the document which appears to correspond most nearly with the type of the primitive preaching, nor the oldest example we have of this early preaching, Peter’s discourse in the house of Cornelius (Act 10:37-48), go further back than the ministry of John the Baptist and the baptism of Jesus. The reason, doubtless, for this is, that edification was the sole aim of apostolic preaching. It was intended to lay the foundation of the faith; and in order to do this, the apostles had only to testify concerning what they had themselves seen and heard during the time they had been with Jesus (Joh 15:27; Act 1:21-22).

But these facts with which their preaching commenced supposed antecedent circumstances. Actual events of such an extraordinary nature could not have happened without preparation. This Jesus, whom Mark himself designates from the outset (Luk 1:1) as the Son of God, could not have fallen from heaven as a full-grown man of thirty years of age. Just as a botanist, when he admires a new flower, will not rest until he has dug it up by the roots, while an ordinary observer will be satisfied with seeing its blossom; so among believers, among the Greeks especially, there must have been thoughtful minds

Luke and Theophilus are representatives of such—who felt the need of supplying what the narratives of the official witnesses of the ministry of Jesus were deficient in respecting the origin of this history.

The historical interest itself awakened by faith must have tended to dissipate the obscurity which enveloped the first appearance of a being so exceptional as He who was the subject of the evangelical tradition. In proportion as the first enthusiasm of faith gave place, at the transition period between the first and the second generation of Christians, to careful reflection, this need would be felt with growing intensity. Luke felt constrained to satisfy it in his first two chapters. It is evident that the contents of this Gospel of the Infancy proceed neither from apostolic tradition (Luk 1:2), nor from any of the numerous writings to which allusion is made (Luk 1:1), but that they are derived from special information which Luke had obtained. It is to these two chapters especially that Luke alludes in the third verse of the prologue (ἄνωθεν, from the beginning).

A similar need must have been felt, probably at the same time, in the Jewish-Christian world; only it arose out of another principle. There was no demand there for the satisfaction of the historic sense. In those circles, interest in the Messianic question prevailed over all others. They wanted to know whether from the beginning the child, as well as afterwards the grown man, had not been divinely pointed out as the Messiah. The first two chapters of St. Matthew are plainly intended to meet this need.

In this way we obtain a natural explanation of the extension of the Gospel history to the first commencement of the life of Jesus, and just in those different directions which are to be observed in our two Gospels.

But does not this imply consequences somewhat unfavourable to the truth of the narratives comprised in these two cycles, Luke 2. and Matthew 1-2? It is admitted: 1. That these narratives of the infancy lack the guarantee of apostolic testimony. 2. That the wants which we have pointed out might easily call into activity the Christian imagination, and, in the absence of positive history, seek their satisfaction in legend. These narratives are actually regarded in this light, not only by Strauss or Baur, but even by such men as Meyer, Weizsäcker, and Keim, who do not generally avow themselves partisans of the mythical interpretation. What in their view renders these narratives suspicious is their poetical character, and the marvels with which they abound (a great number of angelic appearances and of prophetic songs); the complete silence of the other New Testament writings respecting the miraculous birth (there is no mention of it in Paul, or even in John); certain facts of the subsequent history (the unbelief of the brethren of Jesus and of His own mother) which appear incompatible with the miraculous circumstances of this birth; contradictions between Matthew and Luke on several important points; and lastly, historical errors in Luke’s narrative, which may be proved by comparing it with the facts of Jewish and Roman history.

We can only examine these various reasons as we pursue in detail the study of the text. As to the way in which the wants we have indicated were satisfied, we would observe: 1. That it is natural to suppose, since the matter in question was regarded as sacred both by the writers and the Church, that the more simple and reverential process of historical investigation would be employed before having recourse to fiction. It is only at a later stage, when the results obtained by this means are no longer sufficient to satisfy curiosity and a corrupted faith, that invention comes in to the aid of history. The apocryphal Gospels, which made their appearance as early as the end of the first century, indicate the time when this change was in operation. Luke, if we may trust his preface, belongs to the first period, that of investigation.—2. It is evident that Luke himself, on the authority of information which he had obtained, believed in the reality of the facts which he relates in his first two chapters as firmly as in that of all the rest of the Gospel history. His narrative bears numerous marks of its strictly historical character: the course of Abia, the city of Galilee named Nazareth, the city of the hill-country of Juda, where dwelt the parents of John the Baptist, the census of Cyrenius, the eighty-four years’ widowhood of Anna the prophetess, the physical and moral growth of Jesus as a child and young man, His return to Nazareth and settlement there—all these details leave us no room to doubt the completely historical sense which the author himself attached to these narratives. If, then, this part lacks the authority of apostolic testimony, it is guaranteed by the religious convictions of the author, and by his personal assurance of the value of the oral or written sources whence he derived his knowledge of these facts.

The Gospel of the Infancy in Luke comprises seven narratives:—

1. The announcement of the birth of the forerunner, Luk 1:5-25; Luke 2. The announcement of the birth of Jesus, Luk 1:26-38; Luke 3. The visit of Mary to Elizabeth, Luk 1:39-56. These three narratives form the first cycle.

4. The birth of the forerunner, Luk 1:57-80; Luke 5. The birth of Jesus, Luk 2:1-20; Luke 6. The circumcision and presentation of Jesus, Luk 2:21-40. These three narratives form a second cycle.

7. The first journey of Jesus to Jerusalem, Luk 2:41-52. This seventh narrative is, as it were, the crown of the two preceding cycles.

First Narrative: Announcement of the Birth of John the Baptist, Luk 1:5-25.

The first words of the narrative bring us back from the midst of Greece, whither we were transported by the prologue, into a completely Jewish world. The very style changes its character. From the fifth verse it is so saturated with Aramaisms, that the contrast with the four preceding verses resulting from it obliges us to admit, either that the author artificially modifies his language in order to adapt it to his subject, and so produces an imitation,—a refinement of method scarcely probable,—or that he is dealing with ancient documents, the Aramaic colouring of which he endeavours to preserve as faithfully as possible. This second supposition alone appears admissible. But it may assume two forms. Either the author simply copies a Greek document which already had the Hebraistic character with which we are struck; or the document in his hands is in the Aramean tongue, and he translates it into Greek. Bleek maintains the first view. We shall examine, at the seventy-eighth verse of chap. 1, his principal proof. As all the most characteristic peculiarities of Luke’s style are found in these two chapters, the second alternative is by this circumstance rendered more probable.

But in this case it is asked, Why Luke, translating from the Aramean, did not reproduce his document in purer Greek, as he was perfectly competent to do; comp. Luk 1:1-4. And he is blamed for his servility as a translator.

It is exactly as if M. de Barante were blamed for preserving with all possible fidelity, in his history of the Dukes of Burgundy, the style of the ancient chronicles from which the contents of his narrative are drawn; or M. Augustin Thierry, for “having kept as near as he possibly could to the language of the ancient historians.” So far from deserving the blame of his critics, Luke has shown himself a man of exquisite taste, in that he has preserved throughout his narrative all the flavour of the documents he uses, and has availed himself of the incomparable flexibility of the Greek language to reproduce in all their purity of substance and form, and give, as it were, a tracing of the precious documents which had fallen into his hands.

This first narrative describes: 1. The trial of Zacharias and Elizabeth (Luk 1:5-7). 2. The promise of deliverance (Luk 1:8-22). 3. The accomplishment of this promise (Luk 1:23-25).

1. The trial: Luk 1:5-7. For 400 years direct communications between the Lord and His people had ceased. To the lengthened seed-time of the patriarchal, Mosaic, and prophetic periods, had succeeded a season of harvest. A fresh seed-time, the second and last phase of divine revelation, was about to open; this time God would address Himself to the whole world. But when God begins a new work, He does not scornfully break with the instrument by which the past work has been effected. As it is from the seclusion of a convent that in the middle ages He will take the reformer of the Church, so it is from the loins of an Israelitish priest that He now causes to come forth the man who is to introduce the world to the renovation prepared for it. The temple itself, the centre of the theocracy, becomes the cradle of the new covenant, of the worship in spirit and in truth. There is, then, a divine suitability in the choice both of the actors and theatre of the scene which is about to take place.

The days of Herod (Luk 1:5) designate the time of this prince’s reign. This fact agrees with Mat 2:1 et seq., where the birth of Jesus is also placed in the reign of Herod. It may be inferred from Mat 2:19 that this birth happened quite at the end of this reign. According to Josephus, the death of Herod must have taken place in the spring of the year 750 U.C. Jesus, therefore, must have been born at latest in 749, or quite at the beginning of 750. It follows from this, that in the fifth century our era was fixed at least four years too late.

The title of King of Judea had been decreed to Herod by the Senate on the recommendation of Antony and Octavius. The course of Abia was the eighth of the twenty-four courses or ephemeriae into which, from David’s time, the college of priests had been divided (1Ch 24:10). Each of these classes did duty for eight days, from one Sabbath to another, once every six months (2Ki 11:9). ᾿Εφημερία, properly daily service; thence: in rotation, returning on a fixed day; thence: lastly, the group of persons subject to this rotation. As we know that the day on which the temple of Jerusalem was destroyed was the ninth of the fifth month of the year 823 U.C., that is to say, the 4th of August of the year 70 of our era; and as, according to the Talmud, it was the first ephemeria which was on duty that day, we may reckon, calculating backwards, that in the year which must have preceded that in which Jesus was born, that is to say, probably in 748, the ephemeria of Abia was on duty in the week from the 17th to the 23d of April, and in that from the 3d to the 9th of October. Therefore John the Baptist would be born nine months after one of these two dates, and Jesus six months later, consequently in the month of July 749, or in the month of January 750. In this calculation, however, of the time of year to which the births of John and Jesus should be assigned, everything depends on the determination of the year of the birth of Jesus. But this is a question which is not yet decided with any certainty.

The Hebraistic colouring of the style is seen particularly: 1 st, in the expression ἐν ταῖς ἡμέραις (בִּימֵי); 2 dly, in the connection of propositions by means of the particle καί, instead of the Greek syntactical construction by means of relative pronouns and conjunctions; 3 dly, in the employment of the verb ἐγένετο in the sense of וַיַהִי. The subject of ἐγένετο is not, as is generally thought, the word ἱερεύς, but rather the verb ἦν, which must be understood in the three following propositions (comp. Luk 1:8, ἐγένετο ἔλαχε).

The Alex. reading γυνὴ αὐτῷ, which is more uncouth and Hebraistic than ἡ γυνὴ αὐτοῦ, is probably the true reading.

The term righteous (Luk 1:6) indicates general conformity of conduct to the divine precepts; this quality does not absolutely exclude sin (comp. Luk 1:18-20). It simply supposes that the man humbly acknowledges his sin, strives to make amends for it, and, aided from on high, struggles against it.

The Byz. reading ἐνώπιον, in the presence, under the eyes of, appears preferable to the Alexandrian reading ἐναντίον, in the face of, before. God and man cannot be represented as being face to face in this passage, where God’s judgment on man is in question (see at Luk 1:8). ᾿Ενώπιον answers to לִפְנֵי, and expresses the inward reality of this righteousness.

The two terms ἐντολαί and δικαιώματα, commandments and ordinances, have been distinguished in different ways. The former appears to us to refer to the more general principles of the moral law—to the Decalogue, for example; the latter, to the multitude of particular Levitical ordinances. Δικαίωμα properly is, what God has declared righteous.

As the expression before God brings out the inward truth of this righteousness, so the following, walking in..., indicates its perfect fidelity in practice. The term blameless no more excludes sin here than Php 3:6. The wellknown description in Romans 7 explains the sense in which this word must be taken. The germ of concupiscence may exist in the heart, even under the covering of the most complete external obedience.

Ver. 7. In the heart of this truly theocratic family, so worthy of the divine blessing, a grievous want was felt. To have no children was a trial the more deeply felt in Israel, that barrenness was regarded by the Jews as a mark of divine displeasure, according to Genesis 2—Καθότι does not signify because that exactly, but in accordance with this, that. It is one of those terms which, in the New Testament, only occur in Luke’s writings (Luk 19:9, and four times in the Acts). If, therefore, as Bleek thinks, Luke had found these narratives already composed in Greek, he must nevertheless admit that he has modified their style. The last proposition cannot, it appears, depend on καθότι, seeing that; for it would not be logical to say, “They had no children...seeing that they were both well stricken in years.” So, many make these last words an independent sentence. The position, however, of the verb ἦσαν at the end, tends rather to make this phrase depend on καθότι. To do this, it suffices to supply a thought: They had no children, and they retained but little hope of having any, seeing that...” The expression προβεβηκότες ἐν ταῖς ἡμέραις αὐτῶν is purely Hebraistic (Gen 18:11; Gen 24:1; Jos 13:1; 1Ki 1:1— בּוֹאבַּיָּמִים).

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

John who was another Elijah, and appointed to be herald of Christ, coming of the stock of Aaron, and of two famous and blameless parents, hath showed in his conception, which was against the course of nature, a double miracle, to the end that men should be more readily stirred up to the hearing of his preaching, according to the forewarning of the Prophets.

Word for word, in the days: so speak the Hebrews, giving us to understand, how short and frail a thing the power of princes is.

Herod the great.

For the posterity of Aaron was divided into courses.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 5. In the days of Herod, the king] This was Herod, surnamed the Great, the son of Antipater, an Idumean by birth, who had professed himself a proselyte to the Jewish religion, but regarded no religion, farther than it promoted his secular interests and ambition. Thus, for the first time, the throne of Judah was filled by a person not of Jewish extraction, who had been forced upon the people by the Roman government. Hence it appears plain that the prophecy of Jacob, Ge 49:10, was now fulfilled; for the sceptre had departed from Judah: and now was the time, according to another prophecy, to look for the governor from Bethlehem, who should rule and feed the people of Israel: Mic 5:1-2. See a large account of the family of the Herods, in Clarke's note on "Mt 2:1". This was before Christ six years.

The course of Abiah] When the sacerdotal families grew very numerous, so that all could not officiate together at the tabernacle, David divided them into twenty-four classes, that they might minister by turns, 1Ch 24:1, c., each family serving a whole week, 2Kg 11:7; 2Ch 23:8. Abiah was the eighth in the order in which they had been originally established: 1Ch 24:10. These dates and persons are particularly mentioned as a full confirmation of the truth of the facts themselves; because any person, at the time this Gospel was written, might have satisfied himself by applying to the family of John the Baptist, the family of our Lord, or the surrounding neighbours. What a full proof of the Gospel history! It was published immediately after the time in which these facts took place; and among the very people, thousands of whom had been eye-witnesses of them; and among those, too, whose essential interest it was to have discredited them if they could; and yet, in all that age, in which only they could have been contradicted with advantage, no man ever arose to call them in question! What an absolute proof was this that the thing was impossible; and that the truth of the Gospel history was acknowledged by all who paid any attention to the evidences it produced!

Of the daughters of Aaron] That is, she was of one of the sacerdotal families. This shows that John was most nobly descended: his father was a priest and his mother the daughter of a priest; and thus, both by father and mother, he descended from the family of Amram, of whom came Moses, Aaron, and Miriam, the most illustrious characters in the whole Jewish history.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(5) There was in the days of Herod.—The writer begins, as he had promised, with the first facts in the divine order of events. The two chapters that follow have every appearance of having been based originally on an independent document, and that probably a Hebrew one. On its probable sources, see Introduction. On Herod and this period of his reign, see Notes on Mat_2:1.

Zacharias.—The name (= “he who remembers Jehovah,” or, perhaps, “he whom Jehovah remembers,”) had been borne by many in the history of Israel, among others by the son of Jehoiada (2Ch_24:20), and by the prophet of the return from the Babylonian Captivity.

Of the course of Abia.—The Greek word so translated implies a system of rotation, each “set” or “course” of the priests serving from Sabbath to Sabbath. That named after Abia, or Abijah, appears in 1Ch_24:10 as the eighth of the twenty-four courses into which the houses of Eleazar and Ithamar were divided by David. On the first return from the Captivity only four of these courses are mentioned as having come back to Jerusalem (Ezr_2:36-39), and the name Abijah is not one of them. It appears, however, in later lists (Neh_10:7; Neh_12:4; Neh_12:17), and the four-and-twenty sets were probably soon re-organised.

His wife was of the daughters of Aaron.—The priests were free to marry outside the limits of their own caste under certain limitations as to the character of their wives (Lev_21:7), and the fact of a priestly descent on both sides was therefore worth noticing.

Her name was Elisabeth.—The name in its Hebrew form of Elisheba had belonged to the wife of Aaron, who was of the tribe of Judah (Exo_6:23), and was naturally an honoured name among the daughters of the priestly line. It appears in an altered form (Jehovah being substituted for El) in Jehosheba, the wife of the priest Jehoiada (2Ki_11:2).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

5–25. The Announcement of the Birth of the Fore-runner

5. There was in the days] The elaborate style of the Preface is at once replaced by one of extreme directness and simplicity, full of Hebraic expressions; shewing that here St Luke begins to use, and probably to translate, some Aramaic document which had come into his hands. The remainder of this chapter is known as the Protevangelium—the Gospel History before the Birth of Christ. The sweetness and delicate reserve of the narrative, together with the incidents on which it dwells, have led to the not unreasonable conjecture that the Virgin Mary had written down some of those things which she long ‘kept in her heart.’

of Herod, the king] Towards the close of the reign of Herod the Great. The true sceptre had departed from Judah. Herod was a mere Idumaean usurper imposed on the nation by the Romans. “Regnum ab Antonio Herodi datum, victor Augustus auxit.” Tac. Hist. v. 9.

of Judea] Besides Judaea, Samaria, and Galilee, his kingdom included the most important regions of Peraea (Jos. Antt. xv. 5, § 6, 7; B. J. i. 20, § 3, 4).

Zacharias] The common Jewish name Zachariah (2Ki_14:29; Ezr_8:3; Ezr_8:11; Zec_1:1; 1Ma_5:18, &c.) means ‘remembered by Jehovah.’ The Jews highly valued the distinction of priestly birth (Jos. Vit. 1). The notion that Zacharias was a High Priest and that his vision occurred on the great Day of Atonement is refuted by the single word ἔλαχε “his lot was,” Luk_1:9.

of the course] The word ephemeria means first ‘a daily ministry’ (Heb. Mishmereth) and then a class of the priesthood which exercised its functions for a week. Aaron had four sons, but the two elder Nadab and Abihu were struck dead for using strange fire in the sanctuary (Leviticus 10). From the two remaining sons Eleazar and Ithamar had sprung in the days of David twenty-four families, sixteen from the descendants of Eleazar, and eight from those of Ithamar. To these David distributes by lot the order of their service from week to week, each for eight days inclusively from sabbath to sabbath (1Ch_24:1-19; 2Ch_31:2). After the Babylonish exile only four of the twenty-four courses returned—a striking indication of the truth of the Jewish saying that those who returned from the exile were but like the chaff in comparison of the wheat. The four families of which the representatives returned were those of Jedaiah, Immer, Pashur, and Harim (Ezr_2:36-39). But the Jews concealed the heavy loss by subdividing these four families into twenty-four courses to which they gave the original names, and this is alluded to in Neh_13:30 (“I … appointed the wards of the priests and the Levites, every one in his business”). This arrangement continued till the fall of Jerusalem a. d. 70 at which time, on the ninth of the month Ab (Aug. 5), we are told that the course in waiting was that of Jehoiarib (Jos. Bell. Jud. vi. 5), Taanith, iv. 6: Derenbourg, Palest. p. 291. Reckoning back from this we find that the course of Abijah went out of office on Oct. 9, b.c. 6, a.u.c. 748 (but see Lewin, Fasti Sacri, p. 191). The reader should bear in mind that our received era for the Birth of Christ (a.u.c. 753) was only fixed by the Abbot Dionysius Exiguus in the 6th century, and is probably four years wrong.

of Abia] 1Ch_24:10, “the eighth [lot came forth] to Abijah.” This was not one of the four families which had returned, but the name was soon revived (Neh_12:4). Josephus tells us that he enjoyed the high distinction of belonging by birth to the first of the twenty-four courses (Vit. 1).

Elisabeth] The same name as Elisheba (‘one whose oath is by God,’ comp. Jehoshebah, 2Ki_11:2), the wife of Aaron, Exo_6:23; mentioned by name according to Ibn Ezra as ‘the mother of the priesthood.’

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

There was in the days of Herod, the king of Judea,.... This was Herod, the son of Antipater, sometimes called Herod the Great, and is rightly here said to be the king of Judea; for, by deputation from the Roman emperor, he had the government of all Judea, which upon his death was divided among his sons. The phrase, "in the days of", is an eastern way, of speaking; see Gen 14:1; and intends the time of his reign; in which there was

a certain priest named Zacharias: a name famous among the Jews, for an high priest, who was slain by them the court of the temple, Ch2 24:20, and for one of the later prophets, Zac 1:1, who were of this name. This man, the father of John the Baptist, was not an high priest, as this character of him, and the work afterwards ascribed to him, show; though he has been thought to be so by some; and John himself is so called by the Jews (n): he was

of the course of Abia. The Ethiopic version reads, "in the days of Abia": and it has been the opinion of some, that Zacharias and Abia were two priests, who performed their ministry in succession, one after another; one ministered one time, and another at another time; but such betray their ignorance both of Scripture, and of Jewish affairs. In David's time, there was a division of the sons of Aaron into "twenty four" orders, or courses; and this of Abia was one, and the "eighth" of them; see Ch1 24:1. The account the Jews (o) give of this matter, and in which they are not agreed, is this,

"says Rab Chama bar Guria, says Rab, Moses ordered for the Israelites eight courses, four from Eleazar, and four from Ithamar; Samuel came and made them "sixteen"; David came and made them twenty four.--It is a tradition, that Moses ordered for the Israelites sixteen courses, eight from Eleazar, and eight from Ithamar; and when the children of Eleazar increased above the children of Ithamar, they divided them, and appointed them twenty four.

The account, as given by Maimonides (p), is as follows:

"Moses, our master, divided the priests into eight courses, four from Eleazar, and four from Ithamar, and so they were until Samuel the prophet; and in the days of Samuel, he and David, the king, divided them into twenty four courses; and over every course one head was appointed, and they went up to Jerusalem to the service of the course every week; and from sabbath to sabbath they changed; one course went out, and another came in, till they finished, and returned again.

Now of these there were but four courses returned from the Babylonish captivity, as appears from Ezr 2:36 and with this the Jewish accounts agree (q),

"The Rabbins teach, that four courses came up from the captivity, Jedaiah, Harim, Pashur, and Immer; the prophets that were among them stood up, and divided them, and appointed four and twenty lots, and put them into a box: Jedaiah came and took his lot, and the lot of his companions, six; Harim came and took his lot, and the lot of his companions, six; and so Pashur and Immer: and so the prophets that were among them taught, that if Jehoiarib, the first course, came up from captivity, he should not drive away Jedaiah out of his place; but Jedaiah should be the principal, and Jehoiarib an appendix to him.

Now, though the course of Abia did not return from captivity, yet its order and name were retained as the rest of the courses, being divided between these four by whom they were supplied; and therefore Zacharias is not said to be of the posterity of Abia, but of his course. To these courses there were added as many stations; and what they were, and their use, may be learnt from what follows (r),

"The former prophets offered four and twenty courses; and to every course there was a station at Jerusalem; consisting of priests, Levites, and Israelites: and when the time came for the course to go up, the priests and Levites went up to Jerusalem, but the Israelites, which were in that course, gathered themselves to their cities, and read in the history of the creation; and the men of the station fasted four days in the week, from the second day, to the fifth.

The sense of which, according to their commentators (s), is, that these stations were substituted in the room of, and represented all Israel; and their business was to give themselves up to divine worship, prayer, and sacrifices; and such of them as were near Jerusalem, when the time of their course came, assisted at the sacrifices; and such as were afar off, betook themselves to the synagogues in their cities, and there fasted, prayed, and read. And so another of their authors (t) says,

"there were twenty and four courses of the priests, and so twenty and four courses of the Levites; and every week the course of the priests and Levites goes to Jerusalem; and the twenty and four stationary men, half of them go thither, and half are left in their houses, and pray over the offerings:

for they had their stationary cities, where these men dwelt (u). Jericho was one: they say (w),

"Jericho was able to produce a complete station itself; but because of dividing the glory to Jerusalem, it furnished out but half an one:

hence you need not wonder to hear of a priest and Levite on the road to Jericho from Jerusalem, as in Luk 10:31 for they say, in the same place, that twenty four thousand, a station consisted of at Jerusalem, and there was half a station at Jericho: as for the heads of the courses of the houses of their fathers,

"there were in a course five, six, seven, eight, nine of them; a course which had five (heads) in it, three offered three days, and two offered four days; a course in which were six, five offered five days, and one offered two days: a course in which were seven, every one offered on his day; a course in which were eight, six offered six days, and two offered one day; a course in which were nine, live offered five days, and four offered two days: and there were some that fixed themselves for ever; and a course that was (or began) on a sabbath day, was always on a sabbath; and that which was at the going out of the sabbath, was always at the going out of the sabbath: and there were some of them that offered at every course: and there were some that cast lots at every course (x).

But to say no more of these courses and stations, I conclude with what Maimonides (y) says of them:

"it is not possible, that a man's offering should be offered up, and he not stand by it; but the offerings of the congregation are the offerings of all Israel; and it is not possible that all Israel should stand, in the court at the time of sacrifice: wherefore the former prophets ordered, that they should chose out of Israel men that were fit, and feared to sin, that they may be the messengers of all Israel to stand by the offerings, and these are called the men of the station; and they divided them into twenty and four stations, according to the number of the courses of the priests and Levites; and at every station one of them was appointed over them all, and he called the head of the station; and every week the men of the station of that week gather together; and such of them as are in Jerusalem, or near to it, go into the temple, with the course of the priests and Levites of that week; and they who are in that station, that are at a distance, when their station comes, they gather together to the synagogue, which is in their place.

Then he goes on to give an account, as before, how often they fast in that week, how many prayers they say, and what they read,

And his wife was of the daughters of Aaron. It is a saying of R. Jochanan (z),

"he that would be rich, let him join himself to the seed of Aaron; so it is, that the law and the priesthood make rich.--R. Idi bar Abin married a priestess, and from him proceeded that were made doctors, R. Shesheth, the son of R. Idi, and R. Joshua, the son of R. Idi.

This is not so much said in commendation of Zacharias, that he took a wife of the same tribe, and of the priestly line: for it was lawful for the tribe of Levi to take a wife of any other, because it did not make any alteration in the inheritances of tribes; and it a rule with the Jews (a), that priests, Levites, and Israelites, might marry with one another; as Mary, who was of the tribe of Judah, was akin to Elizabeth: but to point the original of John, and show of what extraction he was, his father and mother being both of the family of Aaron,

And her name was Elizabeth; the same name with "Elisheba", the wife of Aaron, Exo 6:23, and whom the Septuagint interpreters there call, as here, Elisabeth: and this being the name of Aaron's wife, it is very probable it might be a common name among the daughters of Aaron, in succeeding generations,

(n) Ganz. Tzemach David, par. 1. fol. 25. 2. (o) T Bab. Taanith, fol. 27. 1. (p) Hilch. Cele Hamikdash, c. 4. sect. 3. (q) T. Bab. Taanith, fol. 27. 1, 2. Eracin, fol. 12. 9. & 13. 1. T. Hieros. Taanioth, fol. 68. 1. (r) Misn. Taanith, c. 4. sect. 2. 3. (s) Maimon. & Bartenora in ib. (t) Piske Toseph. Moed Katon, art. 62. (u) Misn, Biccurim, c. 3. sect. 2. & Maimon. & Bartenora in ib. (w) T. Hieros. Taaniot, fol. 67. 4. (x) Ib fol. 68. 1. (y) Hilch. Cele Hamikdash, c. 6. sect. 1, 2. (z) T. Bab. Pesachim, fol. 49. 1. (a) Misn. Kiddushin, c. 4. sect. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

5 There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth.

Ver. 5. In the days of Herod] Herod a stranger, upon the death of Antigonus, last of the Maccabeans, by Augustus’ favour, was made King of Judea, and reigned 34 years. After his and his son’s death, Judea was again reduced into a Roman province, and the government thereof committed unto Pontius Pilate, then to Petronius, after him to Felix, Festus, Albinus, and Florus, whose cruelty provoked the Jews to rebellion and war, to their utter overthrow.

Of the course of Abia] According to their weekly waitings at the altar, 1Ch 24:7-18. God would not have his ministers over wrought, though he require them to labour according to their strength, even to weariness. But how thankless is their labour that do wilfully overspend themselves!

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

In the days of Herod - See the notes at Mat 2:1.

Of the course of Abia - When the priests became so numerous that they could not at once minister at the altar, David divided them into 24 classes or courses, each one of which officiated for a week, 1 Chr. 24. The class or course (shift) of Abia was the “eighth” in order, 1Ch 24:10. Compare 2Ch 8:14. The word “course” means the same as “class,” or order. The Greek-based word “Abia” is the same as the Hebrew-based word “Abijah.”

His wife was of the daughters of Aaron - A descendant of Aaron, the first high priest of the Jews; so that “John the Baptist” was descended, on the father’s and the mother’s side, from priests. Our Saviour was not on either side. John would have been legally entitled to a place among the priests; our Saviour, being of the tribe of Judah, would not.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The Almighty appointed Moses that there should be but one high priest at a time, to whom, at his decease, a successor should be chosen. This rule obtained until the time of David, by whom, by the inspiration of God, many were appointed at once. (1 Paralipomenon chap. xxiv.) According to this regulation, Zachary (Zacharias) is said to perform the office of priest, according to the order of his course. (Ven. Bede) --- Zacharias seems here to be described as high priest, who once year entered alone in the inward sanctuary with the blood of the victims, which he offered for himself and the sins of the people. (St. Ambrose) --- He was not chosen by a fresh lot to offer up incense, but by a previous lot, according to which the family of Abia succeeded to the office of high priest. The people waited without, according to Leviticus xvi. 112.; whilst the high priest carried the incense into the holy of holies, on the 10th day of the 7th month. (Ven. Bede) --- Of the course of Abia.[2] What we read in the Greek for course, is commonly put for the employment of one day, but here for the functions of a whole week. For by appointment of David, (1 Paralipomenon xxiv,) the descendants from Aaron were divided into 24 families; of which the eighth was Abia, from whom descended this Zacharias, who at this time was in the week of his priestly functions. (Witham) --- It is worthy of remark, that there were three Herods. The first was the one here spoken of, (surnamed Ascalonite, from is palace in the city of Ascalon, in Palestine) the same who murdered the Innocents. The second was the son of the first, (surnamed Antipas) who derided Christ at the time of his passion, the same who beheaded the Baptist. The third was Herod Agrippa, who beheaded St. James, imprisoned St. Peter, and who afterwards, for his great pride, stricken by an angel, and devoured by worms. Our Saviour was born in the reign of the first Herod, by whom the prophecy of Jacob, related in the book of Genesis (chap. xlix,) was fulfilled: The septre shall not be taken, &c. Herod was an Idumæan, and made king of the Jews by the Romans. The Jews, after they entered the land of promise, were first governed by judges, until Saul: then by kings, until the Babylonian captivity; after that by high priests, until the time of Hyrcanus, whom Herod having killed, succeeded. From that period to the present day, they have been governed by strangers. (Ven. Bede, and Denis the Carthusian) --- Elizabeth was of the race of Aaron, by her father; but her mother was probably of the race of David, from whom the blessed Virgin, cousin of Elizabeth, descended. See below, ver. 36.

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[BIBLIOGRAPHY]

De vice Abia, Greek: ex ephemerias.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The Holy Ghost, for infinitely wise reasons, giveth us here an account both of the time when John the Baptist was born, and also of his parentage. It was

in the days of Herod, the king of Judea, that is, he who was the son of Antipater: not Herod the tetrarch of Galilee, of whom you read Luk 3:1, who put John Baptist to death, that was thirty-one or thirty-two years after this. He is usually called Herod the Great; who fought his way to the government of the Jews under the Romans, and came to his throne by the slaughter of the Jewish Sanhedrim; by which means he also extinguished all the government, which till his time held in the tribe of Judah, though not in a single person, (for that was destroyed in John, soon after the time of Judas Maccabeus), yet in a select number out of that royal tribe. So that in this Herod’s time the prophecy of dying Jacob, Gen 49:10, was fulfilled. The sceptre, that is, the government, departed from Judah, and the lawgiver from his feet, which was a certain sign (in order to the fulfilling of that prophecy) that Shiloh, that is, the Messias, was coming. This for the time.

A certain priest, named Zacharias; some will have him to have been the high priest, or his deputy, but that cannot be, for the high priest was but one, and so not within the courses of the priests, but of the eldest family from Aaron; and though it be said, Luk 1:9, that his lot was to burn incense, yet it must not be understood of the incense mentioned Lev 16:12, to be burned upon the yearly day of expiation, (which indeed none but the high priest might do), but of the daily incense mentioned in the law, Exo 30:7,8, which any of the priests did in their courses. This Zacharias was

of the course of Abia. The eldest son of Aaron was always the high priest; his other sons were priests. In a long course of time, their descendants so multiplied, that they were too many all at the same time to minister in the temple. David therefore divided them into courses; each course waited their month. 1Ch 24:4,5, there is an account of the distribution of the priests into twenty-four courses. In David’s time the eighth course was the course of Abijah. It appeareth by Neh 12:1-47, that after the captivity they kept the denominations of these courses, but it is probable the order of them was altered. We read of Abijah in Neh 12:17, but whether his was then, or at this time when Luke wrote his Gospel, the eighth course I cannot tell. It is enough for us that Zacharias was one of the ordinary priests of the course of Abia; whose office it was to serve in the temple in his course, which was the course of such as derived from the Abijah mentioned in 1Ch 24:10.

And his wife was of the daughters of Aaron, and her name was Elisabeth. This is added not to signify Zacharias’s obedience to the Divine law, which obliged the priests to marry within their own tribes; for the reason of that law being only to prevent the confusion of the inheritances, which fell by lot to the several tribes, and by the will of God were to be so kept distinct, the tribe of Levi having no such inheritance, might intermix with any other tribe, and did so; the high priest only was obliged to marry one of his own people, Lev 21:14, and Jehoiada, 2Ch 22:11, married one of the tribe of Judah; but it is added to show the honourableness of Elisabeth’s stock. Moses and Aaron were the two first governors of the Israelites. Elisabeth was not only of the tribe of Levi, but descended from Aaron, whom God made the noblest family of the Levites. Her name was Elisabeth. It is a Hebrew name, Exo 6:23, and (as you may see there) was the very name of Aaron’s wife, the daughter of Amminadab, and sister of Naashon. As it may be variously written it signifieth, the rest, or the oath, or the rod of my God.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Luk_2:52. THE GOSPEL OF THE INFANCY. The critical reader of the Gospel in the original Greek is here startled by the abrupt change in the style of writing. The first four verses, which constitute the introduction, are written in pure classical language; the sentences are balanced, almost with a rhythmical accuracy. They are the words evidently of a highly cultured mind, well versed in Greek thought. But in the fifth verse, where the history of the eventful period really begins, all is changed. The narrative flows on clearly with a certain picturesqueness of imagery; the style is simple, easy, vivid; but at once the reader is sensible that he has passed out of the region of Greek and Western thought. The language is evidently a close translation from some Hebrew original; the imagery is exclusively Jewish, and the thoughts belong to the story of the chosen people. It is clear that this section of St. Luke"s writing, which ends, however, with Lu 2, is not derived from apostolic tradition, but is the result of his own investigation into the origin of the faith of Christ, gathered probably from the lips of the virgin mother herself, or from one of the holy women belonging to her kinsfolk who had been with her from the beginning of the wondrous events. St. Luke reproduced, as faithfully as he could in a strange tongue, the revelations some perhaps written, some no doubt oral, communicated to him, we reverently believe, by the blessed mother of Jesus herself. The story of these two chapters is what St. Luke evidently alludes to when, in his short preface (verse 3), he writes of his "perfect understanding in all things from the very first (anwyen).

Ver. 5-25. The vision of Zacharias in the temple.

There was in the days of Herod, the King of Judaea. The Herod here alluded to was the one surnamed "the Great." The event here related took place towards the end of his reign. His dominions, besides Judaea, included Samaria, Galilee, and a large district of Peraea. This prince played a conspicuous part in the politics of his day. He was no Hebrew by birth, but an Idumaean, and he owed his position entirely to the favor of Rome, whose vassal he really was during his whole reign. The Roman senate had, on the recommendation of Antony and Octavius, granted to this prince the title of "King of Judaea." It was a strange, sad state of things. The land of promise was ruled over by an Idumaean adventurer, a creature of the great Italian Republic; the holy and beautiful house on Mount Zion was in the custody of an Edomite usurper; the high priest of the Mighty One of Jacob was raised up or deposed as the officials of Rome thought good. Truly the scepter had departed from Judah. A certain priest named Zacharias; usually spelt among the Hebrews, Zechariah; it means "Remembered of Jehovah," and was a favorite name among the chosen people. Of the course of Abia. Efhmeria (course) signified originally "a daily service." It was subsequently used for a group of priests who exercised their priestly functions in the temple for a week, and then gave place to another group. From Eleazar and Ithamar, the two surviving sons of the first high priest Aaron, had descended twenty-four families. Among these King David distributed by lot the various tabernacle (subsequently temple) services, each family group, or course, officiating for eight days from sabbath to sabbath. From the Babylonish exile, of these twenty-four families only four returned. With the idea of reproducing as nearly as possible the old state of things, these four were subdivided into twenty-four, the twenty-four bearing the original family names, and this succession of courses continued in force until the fall of Jerusalem and the burning of the temple, A.D. 70. According to Josephus, Zacharias was especially distinguished by belonging to the first of the twenty-four courses, or families. Of the daughters of Aaron, and her name was Elisabeth; identical with Elisheba, "One whose oath is to God." Both the husband and wife traced their lineage back to the first high priest a coveted distinction in Israel.

Vers. 5-23. Zacharias and his vision.

Notice some features in the sketch that is given of the priest and of that which happened at the altar of incense.

I IT IS A PICTURE OF THE SOUL WAITING FOR GOD. That waiting which is emphasized in the Old Testament Scriptures as one of the essentials of piety. How beautifully are the words than they that watch for the morning, my soul waiteth for the Lord;" "It is good that a man should both hope and quietly wait for the salvation of the Lord illustrated in the life and attitude of Zacharias and Elisabeth! Year on year they had waited in their hillside home, asking the blessing of a son. Apparently the hope had set in heavens that were only brass. But one thing was ever bright and real their faith in the living God; and they walked in all his commandments and ordinances blameless. "Our wills are ours to make them thine." It is easier to consent to God"s will when the demand is to act, than to consent when the demand is simply to wait, to direct our prayer to the Eternal, and look up. One of the lessons which we are slow to learn is, "Walk humbly with thy God.

II THE PASSAGE BEFORE US REVEALS THE HEARER OF PRAYER. (Verse 13) "Thy prayer is heard." Was this the prayer for the son? Or was it the priestly prayer, offered at the altar and through the incense, for the hope and salvation of Israel? Both, it may be, are included. For it is noteworthy that in the two scriptural instances of intense longing for a son that of Hannah and that of Zacharias the blessing to the individual is associated with blessing to the whole Church of God. The prayer of faith has interconnections with the purpose of God far beyond our power to estimate, and the doing is "exceeding abundantly above all that we ask or think." "Thy prayer is heard;" the answer often looks a great way back. Matthew Henry quaintly says, "Prayers are filed in heaven, and are not forgotten though the thing prayed for is not presently given us. The time as well as the thing is in the answer; and God"s gift always transcends the measure of the promise.

III Again, LET THE FORM OF THE ANSWER RETURNED SPEAK TO US OF THE REALITY OF THE SPIRITUAL WORLD. (Verse 19) "The angel answering said unto him, I am Gabriel, that stand in the presence of God: and I was sent to speak unto thee, and to bring thee these good tidings." The same presence as that we meet in the Book of Daniel. Gabriel is the angel for the greatly beloved, the angel with the glad tidings; he who afterwards bore the most wonderful of messages to the Hebrew maiden. Our ideas are very confused as to the holy angels. There can be no doubt that the tendency of thought in our day is to narrow the sphere of the supernatural. Formerly, it dominated over thought and action; the influence of spirits and occult spiritual forces was brought in to account for much that is referable to laws and powers in nature. Nowadays men are occupied in tracing "natural law in the spiritual world." But who can accept the truth of this first chapter of St. Luke"s Gospel and doubt as to the reality of a spiritual universe encompassing the material? And if there be such a universe, why should it seem incredible that spiritual presences should, at sundry times, be declared to men that Gabriels and Michaels should "at God"s bidding speed and post o"er land and ocean without rest;" "ministering spirits, sent forth to minister for them who shall be heirs of salvation"? The spiritual mind can have no difficulty as to this. It will recognize in the vision of Zacharias a truth for all. Where there is the praying heart there is "the angel on the right side of the altar of incense.

IV Finally, THE PUNISHMENT RECORDED IS ONE OF MANY WARNINGS IN SCRIPTURE AGAINST THE UNBELIEF WHICH WOULD LIMIT THE HOLY ONE OF ISRAEL. "How can these things be?" "Whereby I shall know this?" are questions ever rising in the heart. The good priest had waited long. When expectation failed, he bowed his head to God"s will. No doubt, one to another, he and his wife, now "well stricken in years," had often recalled the word to Abraham concerning Sarah"s laughter, "Is anything too hard for the Lord?" But when the trial actually comes, the faith falters. Cannot we understand this? We limp when we should walk and not be weary. "Thou shalt be silent... because thou believedst not." Is not the constant result of unbelief spiritual silence? And the closed heart is followed by the closed lips and not able to speak." "Lord, increase our faith.

Vers. 5, 6. Life in its completeness.

A very beautiful picture, though on a very small canvas, is here painted; it is a picture of domestic piety. As we think of Zacharias and Elisabeth spending their long life together in the service of Jehovah, attached to one another and held in honor by all their kindred and friends, we feel that we have before our eyes a view of human life which has in it all the elements of an excellent completeness.

I THE DOMESTIC BOND. Here we have conjugal relationship in its true form; established in mutual respect; justified and beautified by mutual affection; made permanently happy by common affinities and common aims; elevated and consecrated by the presence of another and still nobler bond that of a strong and immovable attachment to God. A human life is quite incomplete without such tender ties of God"s own binding, and these ties are immeasurably short of what they were meant to be if they are not enlarged and ennobled by the sanctities of religion.

II HUMAN AND DIVINE ESTIMATION. These two godly souls enjoyed the favor of their Divine Father and of their human friends and neighbors: "They were both righteous before God," and they were "blameless" in the sight of men. God accepted them, and man approved them. He to whom they were responsible for all they were and did saw in them, as he sees in all his children, the imperfections which belong to our erring and struggling humanity; but he accepted their reverence and their endeavor to please and to obey him, forgiving their shortcomings. And their kindred and their friends recognized in them those who were regulating their life by God"s holy will, and they yielded to them their fullest measure of esteem. No human life is complete without the possession of these two things:

(1) the favor of the living God; and

(2) the esteem of those amongst whom we live.

To walk in the shadow of conscious estrangement from God, to miss the sweet sunshine of his heavenly favor, this is to darken our life with a continual curse, this is to bereave ourselves of our purest joy and most desirable heritage. And while some of the very noblest of our race, following thus in the footsteps of the Master himself, have borne, in calm and heroic patience, the obloquy of the ignorant and the malice of the evil-minded, yet it is our duty, and it should be our desire and aspiration, so to walk in rectitude and in kindness that men will bless us in their hearts, will esteem us for our integrity, will hold us in their affection. The man who "wears the white flower of a blameless life" is the man who will be a power for good in the circles in which he moves.

III SACRED SERVICE. It may be questionable whether any distinction is intended between "ordinances" and "commandments;" but there can be no question at all that both together cover religious observances and moral obligations. The Law which these two faithful souls obeyed enjoined the one as well as the other. And no human life is complete which does not include both these elements of piety.

1. The worship of God, in private prayer, in family devotion, in public exercises, is a serious and important part of a good man"s experience.

2. And certainly not less so is the regulating of conduct by the revealed will of God; the walking, day by day, in uprightness and integrity, in sobriety and purity, in truth and in love. Beautifully complete, fashioned in spiritual symmetry, attractive and influential, is that human life which is spent in the home of hallowed love, which is bright with the favor of God and man, and which is crowned with the sovereign excellences of piety and virtue. C.

Vers. 5-25. The inauguration of the dispensation of grace.

From the prologue about the historic certainty of the Christian faith, we now proceed to the first stage of the wonderful history in the annunciation of the birth of the Baptist. In this we have Luke mounting higher than either Matthew or Mark. We can understand this since he was writing for a Gentile audience, and the speculative turn of Grecian minds would certainly lead to inquiries as to the origin of the leaders in the dispensation of grace. Luke satisfies all just demands, and with that exquisite taste which should regulate thought upon such themes. Let us notice the facts as presented to us.

I THE LORD UTILIZED EXISTING ORGANIZATIONS. Just as we believe the New Testament eldership was based upon the Old Testament office of elder, so here we have the great reformer taken from the Aaronic priesthood. Once more is honor put upon the line of Aaron. The parents of the forerunner both belonged to the priestly tribe. They are, moreover, godly people, being "both righteous before God, walking in all. the commandments and ordinances of the Lord blameless" (verse 6). By which could not be meant, that they were sinlessly perfect, especially since in such a case the ritual through which they regularly passed would have been strangely unmeaning. They were a pious, God-fearing pair, walking before the Lord, and striving to be perfect. And here we may draw attention to the advantage John thus had in pious parents. It is, we believe, a physical advantage to be the offspring of those who have learned by God"s grace to subdue their passions, and who may otherwise be healthy. Other things being equal, their physical development must be superior to that of those whose parents may be addicted to any forms of sinful indulgence.

II NOTICE THE TRIAL OF THEIR FAITH. This consisted in their having no child. With the Jews there was, added to the natural desire of husband and wife for children, the stimulus arising from the Messianic promises. A Deliverer is expected: why not in my family? Thus Jewish mothers were kept in an expectant attitude, not knowing but that the Messiah was to be their Son. We see in such psalms as Ps 127 Ps 128, etc., evidence how the Divine blessing was associated with fruitfulness. Zacharias and Elisabeth had hitherto been denied the blessing of any child, and, though they had continued to pray about it, they had ceased really to hope. Just like the people who prayed for the release of Peter, and then would not believe it was he when he came knocking at the door, (Act_12:12-16) so the aged priest and his wife seem to have kept up the form of prayer for a son long after they had ceased to expect such a gift. God keeps us waiting till we are hopeless, and then he surprises us with his blessings.

III NOTICE NEXT THE PRAYING MULTITUDE AND THE OFFICIATING PRIEST. Zacharias belonged to the eighth of the priestly courses, and had consequently to come up twice a year for eight days" attendance at the temple. Those belonging to the same course met and cast lots for the privilege of officiating at the golden altar. So soon as a priest secured the privilege once, he retired from the contest, as once during the sojourn at Jerusalem was deemed ample honor. Zacharias happened to be successful; the Lord"s will was that he should officiate on a given day. The lot left the destiny of each absolutely in the hands of the Lord. It is quite a different matter when people make an appeal to him in games of chance and such like.Into the sanctuary (naon) of the Lord accordingly he went, to burn incense at the morning hour, as seems most probable. And while he burned the pure perfume within, the multitude of the people prayed without. It was an acknowledgment that their prayers required something to make them acceptable. They could not ascend alone. And was this not the idea of the arrangement? Man"s prayers needed to be supplemented by a divinely arranged perfume, just as we now expect our prayers to be accepted only through the merits of Jesus Christ. Again, must we not suppose that the people were praying for deliverance and the advent of the Deliverer? Their prayers and the aged priest"s were really one. There was unison and harmony, even though presented from different standpoints. The people without and the priest within were acting in "pre-established harmony.

IV THE ANGEL OF JOY APPEARS IN THE SANCTUARY, It was upon the path of duty Zacharias met the angel, just as Jacob had done long before at Mahanaim. (Gen_32:1) Gabriel"s visit at first terrified the solitary priest. But as the angel of glad tidings and so, as he has been called, "of evangelization" (cf. Godet, in loc.), he soon reassures Zacharias. He tells him that his wife is to bear him a son, and his name is to be called "John.

1. This itself is significant. The word "John" is derived from hwOhy, and nh, and means "Jehovah giveth grace." It thus signalized the dispensation." The Baptist was really the morning star of the gospel dispensation.

2. He was to be morally great. The gracious name would not belie his character. He would be "great in the sight of the Lord," who "looketh on the heart.

3. He was to be separated from the world as a true Nazarite. He was not to drink either wine or strong drink.

4. He was to be inspired from the womb. The inspiration from wine was needless, when he was to be borne upwards and constantly exhilarated by the Spirit of God. (cf. Eph_5:18)

5. He shall be correspondingly successful. Many of the Jews shall he turn to the Lord their God.

6. His reformation is to resemble that of Elias. Elijah lived to turn the nation to the worship of the true God; his work was preparatory, like the wind, the earthquake, and the fire, before the still small voice. So was it to be with John. He was by stern and solitary moral grandeur to bring the people to a sense of sin, and thus prepare them for the advent of the Savior. No father ever got a more magnificent future laid before his son. The angel sketched a destiny which was fitted to make the old priest glad.

V UNBELIEF INSISTING ON A FURTHER SIGN. The appearance of Gabriel, the transparent honesty of his words, the holy place, the whole circumstance of the vision, ought to have assured Zacharias and rebuked his unbelief. Here, after four hundred years of silence, a message has come again from God; and surely it should have been believed. But no! Zacharias asks for a further sign. Has he forgotten Abraham and Sarah? Has he forgotten Isaac and Rebecca? Surely the priest, though aged and with an aged wife, had every reason to believe the angel-brought promise of his God? His unbelief was criminal. He deserves a chastisement. The demand for miracles at the present day is on the part of some just as unreasonable. Unless some additional sign is granted, then faith will be withheld. There is a scepticism which deserves chastisement instead of sympathy or encouragement. And Zacharias is struck dumb. He is doomed to speechlessness for the most of a year. His dumbness was to be a sign of his unbelief and a pure judgment from God. We may compare his case with that of the man born blind. (Joh_9:2, etc.) In this case the deprivation was to be the basis of Divine mercy; in the case of Zacharias it was a clear note of Divine displeasure. Yet with judgment there is mixed mercy. He is promised a release on the day of the birth of John. For God"s "anger endureth but a moment; in his favor is life: weeping may endure for a night, but joy cometh in the morning". (Psa_30:5)

VI THE PATIENT WORSHIPPERS AND THE DUMB PRIEST. The burning of incense occupied usually a certain length of time. But Zacharias tarries long beyond this. The people wait, but marvel as they wait. They wish his benediction. But when he at length appears, he can only make signs to them, and dismiss them without a word. And yet a sign is there for them. They see that a vision has been vouchsafed in the temple. If the priest is silent, it is because God has spoken. Better that man should be dumb before God, than that Heaven should be silent for ever! Zacharias"s judgment is to the people a merciful sign. The week of temple-work was no sooner over than he went home to his house in the hill-country of Judaea. His affliction must have been very painful and humiliating. He would be regarded by his friends as one "smitten of the Lord." But in due season the mercy and grace of God are realized in the Baptist"s conception. If Zacharias mourned over his unbelief and its chastisement, Elisabeth was enabled to rejoice over her good fortune and the removal of her reproach.

We have thus gone over the announcement of a great man"s advent. Are not the truly great the gracious gifts of God? They should be called "John," as indicating whence the true heroes come, and to whom we should ascribe the blessing of their lives. A recent writer says that society has progressed mainly through a succession of great men, and he adds, "Society makes only so much of the great man as goes to the composition of the average man, leaving an overplus which is not to be put to the credit of society or previous human acquisition, but which is a gift from nature from the Unknown. It makes all of the great man except his special genius, which is afterwards to improve society."If (ft6) in this quotation we substitute for "nature," nature"s God, we shall have the true idea. Great men are God"s gifts, and though the world may, as in this case, misuse and murder them, they confer, through confession and martyrdom, incalculable blessing upon the race. It is only right for us to recognize in God the Source of great souls, and to use them for his glory. R.M.E.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The course of Abia - The priests were divided into twenty-four courses, of which that of Abia was the eighth, 1 Ch xxiv, 10. Each course ministered in its turn, for seven days, from Sabbath to Sabbath. And each priest of the course or set in waiting, had his part in the temple service assigned him by lot.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Herod

Herod the Great. (See Scofield "Mat 2:1")

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

The Announcement of John the Baptist’s Birth.

The parents of John:

v. 5 There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the course of Abia; and his wife was of the daughters of Aaron, and her name was Elisabeth.

v. 6. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.

v. 7. And they had no child, because that Elisabeth was barren, and they both were now well stricken in years.

There was or lived in the days when Herod the Great was king of Judea. Luke is very careful and exact in all his references to secular history, and therefore his statements are so generally trustworthy, aside from the fact that they are inspired by God. It was then that a priest by the name of Zacharias (which Luther renders proclamation, remembrance of the Lord) was living in Judea, in one of the cities set aside for the use of the priests. He belonged to the order, class, or division of Abia. All the priests of the Jews, numbering about 20,000 at the time of Christ, were divided into certain sections, named according to their week’s service. These classes or orders followed each other in due rotation for the Temple-service in Jerusalem. There were twenty-four classes, of which that of Abia was the eighth, 1Ch 24:1-31. The wife of Zacharias was also of the descendants of Aaron, the daughter of a priest. Her name was Elisabeth, which Luther explains as God’s rest, or ceasing from work, a rest given by God. John the Baptist was thus descended from priestly parents on both sides.

Zacharias and Elisabeth are given the highest praise by the evangelist. Righteous they both were before God, their manner of living was of a nature to stand the scrutiny of God, they were models of civic righteousness. They walked in all the commandments and statutes of the Lord without reproach. From the standpoint of human judgment their piety and goodness was blameless. But in spite of all this there was one great sorrow that burdened their lives. No child had been given them to brighten their home, and childlessness, from the Jewish and Biblical point of view, was a calamity. And this was not a matter of their own choice or wish, but it happened so, inasmuch as Elisabeth was barren. The Lord had denied her the privilege of motherhood. And at this time they were both far advanced in age, beyond the days when, according to the course of nature, they might expect the blessing of children. They felt this childlessness as a deep reproach, as a heavy cross. "For the barren were considered cursed people. For Gen 1:1-31, when God created them male and female, He said: ’Be fruitful and multiply!’ These words the Jews diligently urged. He that had no issue was not blessed. Therefore a man or woman without children must be cursed and unblessed. Thus Elisabeth might also have complained that she was rejected and mocked by the world, since she was barren. Now people consider it a blessing when they have no children," —more’s the pity!

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

In this and the following verses, the Holy Ghost gives us a description of John the Baptist, who was the harbinger and forerunner of our Saviour Christ; he is described, first by his parentage, being the son of Zacharias and Elizabeth. This Zacharias was a priest, who had a course in the temple, or a right to officiate there when it came to his turn; for we read that David appointed the priests, the sons of Aaron, to minister by turns, and divided them into four and twenty courses, 1 Chronicles 24 every one ministering in the temple by their weeks.

Here note, that Zacharias, a priest, and attending the service of the temple, was a married person, having one of the daughters of Aaron to wife, according to the command of God, Lev 21:14 where the priest is required to marry one of his own people.

Learn hence, that neither the priests under the law did, nor the ministers of Christ under the gospel ought, to abhor the marriage-bed; nor judge themselves too pure for an institution of their Maker. The doctrine of the church of Rome, which forbids to marry, St. Paul calls a doctrine of devils.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

OLD TESTAMENT SAINTS

5. John the Baptist was a bonafide Aaronic priest in a pre-eminent sense, both his father and his mother belonging to the family of Aaron.

6. “They were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.” While the rank and file of the priesthood, as well as the membership, had degenerated into dead formality and hollow hypocrisy, yet there were a few paragon saints, scattered here and there, in the Jewish Church at the time of our Lord’s advent. They enjoyed the glorious honor of receiving the Christ of prophecy, and introducing Him to the world — a peculiar honor, which God conferred upon all Israel; but, through blind unbelief, pride, and disobedience, they all forfeited it except Zacharias and Elizabeth, Joseph and Mary, Simeon and Anna, and a few others, dispersed hither and thither in the kingdom of Israel. The phraseology in reference to Zacharias and Elizabeth is such that we must conclude they enjoyed the sanctified experience. It seems, however, that Elizabeth enjoyed a deeper spirituality and a brighter type of faith than her husband, who certainly was not free from vacillation.

7. Sterility among the Hebrews was deprecated, not only as a calamity, but an opprobrium, as, in that case, there must follow a forfeiture of their inheritance in Israel as well as the hope of the honored progenitorship of Christ.

8. Since the priests had become so numerous, the institution of the sacerdotal divisions and courses by Abia had obtained, pursuant to which every priest must await his time to officiate in the temple.

9,10. Only the priests were admitted into the temple proper, the multitudes remaining out, having access to the great brazen altar, on which they offered their sacrifices, while the priests within the temple burnt incense to the Lord. On the present occasion, Zacharias was burning the holy incense to the Lord in the temple, and all the people were praying without, at the hour of incense; i.e., nine o’clock in the morning.

11. “The angel of the Lord appeared, standing on the right hand of the altar of incense: Zacharias seeing him, was excited, and fear fell on him.” The position occupied by the advocate in court is always on the righthand side of the judge. Gabriel and Michael are the two great archangels prominent throughout the Bible; the latter always appearing in the interest of the Divine government, and the former in behalf of humanity.

12,13. We see here that Zacharias and Elizabeth had prayed much that God might remove the sterility and give them posterity. As they are now quite old, the faith of Zacharias had much waned, while that of Elizabeth was stalwart and vigorous. “Thou shalt call his name John.” John does not occur in the Old Testament, being here given for the first time by the archangel. It means the grace of God, because John the Baptist was the harbinger of that wonderful grace which came to redeem the whole world from endless death.

14. The birth of John the Baptist was the occasion of general rejoicing among all the consanguinity of Zacharias and Elizabeth, as well as the more spiritual people enjoying a degree of insight into the things of God, who entertained hopeful apprehension that a mighty prophet was thus born into Israel.

15. “For he shall be great before the Lord.” John the Baptist, the last of all the Old Testament prophets, was truly the greatest, being more than a prophet; i.e., the forerunner and introducer of Christ. “And he shall not drink wine and strong drink.” John was a Nazarite unto the Lord, living exceedingly abstemious, and a total abstainant from everything calculated to intoxicate. The Nazarite of the Old Dispensation was identical with the sanctified man of the gospel age. Samson was a Nazarite, this being the secret of his wonderful strength. “He shall be filled with the Holy Ghost, even from the womb of his mother.” Here we have an actual case of sanctified infancy, illustrating the gracious possibility of having our infants filled with the Holy Ghost. Doubtless this will become the normal state during the glorious Millennial Theocracy.

16. “And he shall turn many of the children of Israel to the Lord their God.” John the Baptist was a wonderful preacher, his stentorian voice pealing into the popular ear after a prophetical interregnum of four hundred years, thus arousing Israel from her long sleep, emptying the cities and populating the desert, with the spellbound multitudes, listening with burning hearts and penitent spirits to the mighty and irresistible appeals of this wonderful prophet of the wilderness.

17. “He shall go before His face in the spirit and dynamite of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the understanding of the righteous, to make ready a people prepared for the Lord.” The great and sweeping revival which broke out under the preaching of John the Baptist, stirring the whole nation from center to circumference, was the very thing to bring the people down into the dust of humiliation, and thus prepare them for the grandest opportunity the world had seen in four thousand years.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [V. Annunciation to Zacharias].

V. ANNUNCIATION TO ZACHARIAS OF THE BIRTH OF JOHN THE BAPTIST. (At Jerusalem. Probably B. C. 6.) cLUKE I. 5-25.

c5 There was in the days of Herod, the king of Judæa [a Jewish proselyte, an Idumæan or Edomite by birth, founder of the Herodian family, king of Judæa from B. C. 40 to A. D. 4, made such by the Roman Senate on the recommendation of Mark Antony and Octavius Cæsar], a certain priest named Zacharias, of the course [David divided the priests into twenty-four bodies or courses, each course serving in rotation one week in the temple ( 1Ch_24:3-19). Of these courses that of Abijah was the eighth] of Abijah: and he had a wife of the daughters of Aaron [The Baptist was of the priestly race by both parents, a family distinction much esteemed among the Jews. He who was thus doubly a priest proclaimed Him who changed the priesthood], and her name was Elisabeth. [She was named after her ancestress Elisheba, the wife of Aaron.] 6 And they were both righteous before God [that is, truly righteous, or righteous in God's judgment, and not in mere appearance-- Gen_7:1], walking in all the commandments and ordinances [Strictly construed, commandments would refer to moral, and ordinances to ceremonial laws. The two words include all the positive and negative precepts] of the Lord blameless. 7 And they had no child [this fact was a reproach and shame to her, barrenness being considered even a punishment for sin by many], because that Elisabeth was barren [the births of Isaac, Samson, Samuel and the Baptist were all contrary to nature, and were faint foreshadowings of the greater miracle which took place in the birth of our Lord], and they both were i now well stricken in years. 8 And it came to pass, [9] that while he executed the priest's office before God in the order of his course [that is, when it came the turn of his course to minister in the temple], 9 according to the custom [there were many duties in the temple service, and the priests in each course daily drew lots for these duties] of the priest's office, his lot was to enter into the temple [not that group of buildings, courts, and enclosures which was all called the temple; but the real sanctuary itself, the small but holy building which took the place of the tabernacle of the wilderness] of the Lord and burn incense. [Made of a mixture of sweet spices. The temple incense was made of stacte, onycha, galbanum, and pure frankincense, in equal parts, beaten very small-- Exo_30:7, Exo_30:8, Exo_30:34-38.] 10 The whole multitude [the presence of the multitude indicates that it was a sabbath or a feast day] of the people were praying [Incense is a symbol of prayer ( Psa_141:1, Psa_141:2, Rev_8:3). Each of the multitude prayed in silence] without [outside the sanctuary, in the temple courts, particularly the court of the women] at the time of incense. [Incense was offered evening and morning ( Exo_30:1-8). Probably at 9 A. M. and at 3 P. M. Compare Act_3:1. The text favors the idea that Zacharias' vision came in the morning.] 11 And there appeared unto him [one of God's invisible messengers who came visibly-- 2Ki_6:17, Psa_34:7] an angel of the Lord [Luke frequently tells of the ministration of angels ( Luk_1:26, Luk_2:9, Luk_2:13, Luk_2:21, Luk_12:8, Luk_15:10, Luk_16:22, Luk_22:43, Luk_24:4, Luk_24:23). They are also often mentioned in the Book of Acts. There had been no appearance of an angel for about four hundred years] standing on the right side [the place of honor and dignity-- Act_7:56] of the altar of incense. [The altar on which Zacharias was burning incense. It stood in the Holy Place in front of the veil which hung between the holy and the most holy places. It was a small table twenty-two inches in breadth and length and forty-four inches in height. It was made of acacia wood, and overlaid with gold-- Exo_37:25.] 12 And Zacharias was troubled [as men always are at the sight of heavenly beings [10] -- Gen_3:9, Gen_3:10, Dan_10:7-12, Rev_1:17, Rev_1:18] when he saw i him, and fear fell upon him. 13 But the angel said unto him, Fear not [These are the first words of the gospel which began at that hour to unfold itself], Zacharias: because thy supplication is heard, and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. [This name means "the Lord is gracious," or "the Lord is merciful."] 14 And thou shalt have joy and gladness [thou shalt feel as Abraham did when he named his new-born son Isaac; that is, "Laughter"]; and many [but not all] shall rejoice at his birth. 15 For he shall be great in the sight of the Lord [compare Luk_1:6], and he shall drink no wine nor strong drink. [Strong drink is any other fermented liquor. Wycliffe's version calls it "syder," and the Anglo-Saxon version calls it "beor," of which palm wine was the most common kind. As to the temperance of the Baptist, compare the history of Samson ( Jdg_13:3-5) and the law of the Nazarite-- Num_6:2-4]; and he shall be filled with the Holy Spirit [the stimulation of the Spirit is elsewhere thus contrasted with alcoholic stimulants-- Act_2:15-18, Eph_5:18], even from his mother's womb. [See Luk_1:41.] 16 And many of the children of Israel shall he turn unto the Lord their God. [These words were quoted from Mal_4:6, and resumed the thread of prophecy which had been broken nearly four centuries before. Roman rule had brought in the vices and profligacy of Italy and Greece, and the nation needed to turn back to its former godly life.] 17 And he shall go before his face [the face of Messiah, who is also the Lord God-- Mal_3:1] in the spirit and power of Elijah [And thus in fulfillment of the prophecy that Elijah should come again ( Mal_4:6; Mat_17:9-13). The Jews still expect Elijah as the forerunner of Messiah. John showed the spirit of Elijah in his ascetic dress and life ( 2Ki_1:8, Mat_3:4) and in his message of repentance-- 1Ki_18:21-40], to turn the hearts of the fathers to the children. ["These are the last words of the Old [11] Testament, there used by a prophet; here expounded by an angel; there concluding the law; here beginning the gospel." The phrase may mean: 1. John will restore unity to the families of Israel, now divided into political factions, as Herodians or friends of Rome, and zealots or patriots; and into religious factions, as Pharisees, Sadducees, Essenes, etc.; or more likely it may mean, 2. That John would restore the broken relationship between the patriarchs Abraham, Isaac, and Jacob, and their degenerate descendants-- Isa_29:22, Isa_29:23, Isa_63:16, Joh_8:37-40], and the disobedient i to walk in the wisdom of the just; to make ready for the Lord a people prepared for him. [As in the East the "friend," or go-between, prepares the bride to understand and appreciate her bridegroom-- Joh_3:28, Joh_3:29.] 18 And Zacharias said unto the angel, Whereby shall I know this? [In asking for a sign Zacharias showed his unbelief ( Mat_12:38, Mat_12:39). His question in the original is in four words. Four faithless words cost him forty weeks of silence.] for I am an old man [So said Abraham ( Gen_17:17). The law which retired Levites from service at the age of fifty years ( Num_8:25, Num_8:26) did not apply to priests. They served to extreme old age], and my wife well stricken in years. 19 And the angel answering said unto him, I am Gabriel [This name means "hero, or mighty one, of God." Gabriel announced to Daniel the time of Christ's birth and death, and the overthrow and final restoration of the Jewish nation ( Dan_1-12:13.). He also announced the birth of Jesus to Mary ( Luk_1:26). The Bible gives the name of but one other angel; viz.: Michael, meaning "Who is like God?" Since Gabriel was the messenger who announced God's merciful and gracious purposes, and Michael the one who executed his decrees and punishments, the Jews had a beautiful saying that "Gabriel flew with two wings, and Michael with only one." The very ancient book of Enoch ( Jud_1:14) gives us the name of two other archangels; viz.: Uriel, meaning "God is light"; and Raphael, meaning "healer of God"], that stand in the presence of God [Seven angels are [12] spoken of as standing in the presence of God ( Rev_8:2) and may probably be called angels of the presence ( Isa_63:9). But to see the face of God is no doubt accorded to all angels ( Mat_18:10). One who stands in the presence of God should be believed by men without approving signs]; and I was sent to speak unto thee, and to bring thee these good tidings. [Our word "gospel" means good tidings.] 20 And, behold, thou shalt be silent [it was a sign; and also a punishment for having sought a sign] and not able to speak, until the day that these things shall come to pass, because thou believedst not my words, which shall be fulfilled in their season. 21 And the people were waiting for Zacharias, and they marvelled while he tarried [The Jews considered slow service as irreverent and displeasing to God. The punishment attached to displeasing service made them fearful-- Lev_16:13] in the temple. 22 And when he came out, he could not speak unto them [Could not dismiss them with the usual blessing ( Num_6:23-26). Disbelief is always powerless to bless]: and they perceived [probably by his excited manner] that he had seen a vision [the most vivid and objective of all spiritual phenomena-- Luk_24:23, Act_26:19, 2Co_12:1, Dan_9:23] in the temple: and he continued making signs unto them, and remained dumb. 23 And it came to pass, when the days of his ministration [They are said to have lasted from the evening of one Sabbath (Friday at sundown) to the morning of the next. Though doubtless chagrined at the punishment which had come upon him, the old priest remained at his post, and dwelt in the temple until his week was finished] were fulfilled, he departed unto his house. [Some guess that he lived at Hebron, others at Jutta, five miles south of Hebron, others at Ain Karim, four miles west of Jerusalem, but no one knows.] 24 And after these days Elisabeth his wife conceived; and she hid herself [probably through mingled feelings of modesty, humility, devotion, and joy] five months [at the end of which time her seclusion was interrupted by the visit [13] of Mary], saying, 25 Thus [graciously and mercifully] hath the Lord done unto me in the days wherein he looked upon i me, to take away my reproach [the reproach of being childless-- Gen_30:23] among men.

[FFG 9-14]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

5. There was in the days of Herod. For Herod, see notes on Matt. 2:1. A priest. Not a chief priest, but one belonging to the courses. Course of Abijah. All the priests were divided into twenty-four courses, or classes. That of Abijah was the eighth course (1 Chron. 24:10); each course took charge of the temple worship in succession, for a week at the time, beginning on a Sabbath. The heads of these twenty-four courses are “the chief priests” so often spoken of in the New Testament. Had a wife of the daughters of Aaron. Elisabeth also was of priestly family.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

The angel prophesies the birth of John.

General Information:

Zechariah and Elizabeth are introduced. These verses give background information about them. (See: Background Information)

In the days of Herod, king of Judea

The phrase "In the days of" is used to indicate a new event. AT: "During the time that King Herod ruled over Judea" (See: Introduction of a New Event)

there was a certain

"there was a particular" or "there was a." This is a way of introducing a new character in a story. Consider how your language does this. (See: Introduction of New and Old Participants)

division

It is understood that this refers to the priests. AT: "division of priests" or "group of priests" (See: Assumed Knowledge and Implicit Information)

of Abijah

"who descended from Abijah." Abijah was an ancestor of this group of priests and all of them were descended from Aaron, who was the first Israelite priest.

His wife was from the daughters of Aaron

"His wife was descended from Aaron." This means she was from the same line of priests as Zechariah. AT: "His wife was also descended from Aaron" or "Zechariah and his wife Elizabeth were both descended from Aaron" (See: Assumed Knowledge and Implicit Information)

from the daughters of Aaron

"descended from Aaron"

before God

"in God's sight" or "in God's opinion"

all the commandments and ordinances of the Lord

"all that the Lord had commanded and required"

But

This contrast word shows that what follows here is the opposite of what is expected. People expected that if they did what was right, God would allow them to have children. Although this couple did what was right, they did not have any children.

translationWords

Herod the Great

king

Judea

priest

Zechariah (NT)

Abijah

Aaron

Elizabeth

righteous

God

command

lord

barren

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

5–25. THE ANNOUNCEMENT OF THE BIRTH OF THE FORERUNNER

5. γυνὴ αὐτῷ. The reading of אBCDLX Gr[1] La[2] Ti[3] &c.; ‘he had a wife’ instead of the ἡ γυνὴ αὐτοῦ ‘his wife was’ of the Rec[4]

[1] Gr. Griesbach.

[2] La. Lachmann.

[3] Ti. Tischendorf.

[4] Rec. The Textus Receptus.

5. Ἐγένετο ἐν ταῖς ἡμέραις. The elaborate style of the Preface is at once replaced by one of extreme directness and simplicity, full of Hebraic expressions; shewing that here St Luke begins to use, and probably to translate, some Aramaic document which had come into his hands. The remainder of this chapter is known as the Protevangelium—the Gospel History before the Birth of Christ. The sweetness and delicate reserve of the narrative, together with the incidents on which it dwells, have led to the not unreasonable conjecture that the Virgin Mary had written down some of those things which she long ‘kept in her heart.’ Something however of the ‘lofty and lyric beauty’ of the narrative must be due to St Luke, for his peculiar expressions occur even amid the Hebraic idioms. In this new material we may note:

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

5-25.] Announcement by Gabriel of the birth of John. Peculiar to Luke. The style now totally alters and becomes Hebraistic, signifying that the following is translated or complied from an Aramaic oral narration, or perhaps (from the very distinct character of these two first chapters) document.

5.] ἐξ ἐφ. Ἀβ., which was the eighth of the four and twenty courses of the priests (see ref. 1 Chron.). These courses kept their names and order, though not their descent, after the captivity. The courses, though called ἐφημερίαι, were of a week’s duration each: ἀπὸ σαββάτου ἐπὶ σάββατον, Jos. Antt. vii. 14. 7. Meyer observes that if any use is to be made of this note of time of fix the date, our reckoning must be made backward from the destruction of the temple, not forward from the restoration of the courses by Judas Maccabæus, because it is not certain what course then began the new order of things; whereas we have a fixed note for the destruction of the temple, that it was on the 9th of Ab, and the course in waiting was that of Jehoiarib. Comm. ii. p. 194.

With the reading κ. γυνὴ αὐτῷ, we must render, and he had a wife from among …

Ἐλισ.] The LXX rendering, Exo 6:23, of אֱלִישֶׁבַע, the wife of Aaron: signifying, Deus juramentum. John was thus of priestly descent by both parents. Cf. Jos. Vit. i. init., ἐμοὶ δὲ γένος ἐστὶν οὐκ ἄσημον, ἀλλʼ ἐξ ἱερέων ἄνωθεν καταβεβηκός. ὥσπερ δὴ παρʼ ἑκάστους ἄλλη τίς ἐστιν εὐγενείας ὑπόθεσις, οὕτως παρʼ ἡμῖν ἡ τῆς ἱερωσύνης μετουσία τεκμήριόν ἐστι γένους λαμπρότητος.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

5. Ἐγένετο ἐν ταῖς ἡμέραις. The elegant idiomatic Greek of the preface comes abruptly to an end. Although the marks of Lk.’s style are as abundant here as in any part of the Gospel, yet the form of the narrative is strongly Hebraistic; so much so that one may be confident that he is translating from an Aramaic document These first two chapters seem to consist of a series of such documents, each with a distinct conclusion (1:80, 2:40, 2:52). If they are historical, the Virgin Mary must have been the source of much that is contained in these first two chapters; and she may have been the writer of documents used by Lk. In any case, we have here the earliest documentary evidence respecting the origins of Christianity which has come down to us,—evidence which may justly be called contemporary. Both ἐγένετο and ἐν ταῖς ἡμέραις are Hebraistic (see on ver. 39); but there is no need to understand ἦν or any other verb after ἐγένετο, “It came to pass that there was.” Rather, “There arose, came into notice,” or simply “There was.” See on 4:36, and comp. Mar 1:4; Joh 1:6.

Ἡρῴδου βασιλέως τῆς Ἰουδαίας. Herod “the Great,” a title not given to him by his contemporaries, who during his last years suffered greatly from his cruelty. It is in these last years that the narrative of Lk. begins. The Herods were Idumæans by birth,1 though Jews by religion, and were dependent upon the Romans for their sovereignty. As Tacitus says: Regnum ab Antonio Herodi datum victor Augustus auxit (Hist. v. 9. 3).

The name Ἡρῴδης is contracted from Ἡρωίδης, and should have iota subscript, which is well supported by early inscriptions. Later inscriptions and coins omit the iota. In the Codex Ambrosianus of Josephus the name is written with iota adscript, Ηρωιδης (Ant. xi-xx.). See the numerous instances from inscriptions cited by Schürer in the Theol. Litztg. 1892, No. 21, col. 516. The τοῦ inserted before βασιλέως in A and other texts is in accordance with classical usage. But in LXX the art. is commonly omitted in such cases, because in Hebrew, as in English, “Saul, king of Israel,” “George, king of England,” is the common idiom (Gen 14:1, Gen 14:2, Gen 14:18, Gen 14:20:2, 26:1, etc. etc.). See Simcox, Lang. of N. T. p. 47.

βασιλέως τῆς Ἰουδαίας. This was the title conferred on him by the Senate at the request of Antony, Messala, and Atratinus (Jos. Ant. xiv. 14. 4). Judæa here may mean “the land of the Jews, Palestine” (7:17, 23:5 ; Act 2:9, Act 2:10:37, Act 2:11:1, Act 2:29) Besides Judæa in the narrower sense, Herod’s dominions included Samaria, Galilee, a great deal of Peræa, and Cœle-Syria. For the abundant literature on the Herods see D. B.2 i. p. 1341; Herzog, Pro_2 vi. p. 47 ; Schürer, Jewish People in the T. of J. C. i. I, p. 400.

ἱερεύς τις ὀνόματι Ζαχαρίας. In the Protevangelium of James (viii.), Zacharias is called high priest; and this has been adopted by later writers, who have supposed that the incident narrated by Lk. took place on the Day of Atonement in the Holy of Holies. But the high priest would not have been called ἱερεύς τις, and it could not have been by lot (ἔλαχε) that he offered incense on the Day of Atonement. Priestly descent was much esteemed. The name means “Remembered by Jehovah.” For ὀνόματία see on 5:27.

ἐξ ἐφημερίας Ἀβιά. The word ἐφημερία has two meanings: 1. “service for a term of days” (Neh 13:30; 1Ch 25:8; 2Ch 13:10); 2. “a course of priests who were on duty for a term of days,” viz. for a week (1Ch 23:6, 1Ch 23:28:13; 1Ch_1 Esdr. 1:2, 15). These courses were also called διαιρέσεις, and by Josephus πατριαί and ἐφημερίδες (Ant. vii. 14. 7; Vita, i.). Abijah was descended from Eleazar, and gave his name to the eighth of the twenty-four courses into which David divided the priests (1Ch 24:10; 2Ch 8:14). Of these twenty-four only the courses of Jedaiah, Immer, Pashur, and Harim returned from captivity (Ezr 2:36-39); but these four were divided again into twenty four with the old names. So that Zacharias did not belong to the original course of Abijah, for that did not return from exile. Each course was on duty twice during the year; but we know far too little about the details of the arrangement to derive any sure chronology from the statements made by Lk. See on 2:7.

Wieseler places the vision of Zacharias early in October A.U.C. 748 or b.c. 6 (Chron. Syn. ii. 2, Eng. tr. p. 123). With this result Edersheim agrees (L. & T. 1. p. 135), as also does Andrews (L. of our Lord, p. 52, ed. 1892). Lewin prefers May 16th, b.c. 7 (Fasti Sacri, 836). Caspari is for July 18th, b.c. 3, but remarks “how little reliance is to be placed upon conclusions of this kind” (Chron. Einl. § 42, Eng. tr. p. 57). For the courses of priests, see Herzog, Pro_2 art. Priestertum im A.T. ; Schürer, Jewish People in the T. of J. C. ii. 1, pp. 216-220.

γυνὴ αὐτῷ ἐκ τῶν θυγατέρων Ἀαρών. “He had a wife,” not “his wife was” (AV.). Lk. follows LXX in omitting the art. with the gen. after θυγάτηρ: comp. 13:16 and the quotations Mat 21:5 and Joh 12:15, and contrast Mat 14:6. To be a priest and married to a priest’s daughter was a double distinction. It was a common summary of an excellent woman, “She deserves to marry a priest.” In the fullest sense John was of priestly birth. See Wetst.: Sacrosancta præcursoris nobilitas non solum a parentibus, sed etiam a progenitoribus gloriosa descendit (Bede). Aaron’s wife was Elisabeth = Elisheba = “God is my oath.”

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

King. A title decreed to Herod by the Roman Senate on the recommendation of Antony and Octavius. The Greek style now gives place to the Hebraized style. See Introduction.

Course [εφημεριας] . Lit., daily service. The college of priests was divided into twenty four courses. Each of these did duty for eight days, from one Sabbath to another, once every six months. The service of the week was subdivided among the various families which constituted a course. On Sabbaths the whole couse was on duty. On feast days any priest might come up and join in the ministrations of the sanctuary; and at the Feast of Tabernacles all the twenty four courses were bound to be present and officiate. The course of Abijah was the eith of the twenty four. See 1Ch 24:10.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.