Luke 1:6

Luk_1:6

Both righteous before God

Observance of Gods ordinances

By walking in the ordinances, they walked likewise in all the commandments of the Lord; that being the means whereby they did this.

(Bishop Beveridge.)

Performance of duties

God communicates Himself with great variety to His saints, now in this ordinance and now in that, on purpose that He may keep up the esteem of all in our hearts. Take heed, therefore, Christian, that thou neglect not any one duty. How knowest thou but that is the door at which Christ stands, waiting to enter into thy soul (Jn 2Th_3:16)? (W. Gurnall.)

All Gods commands to be observed

Gods commandments hang together; they are knit and woven together like a fine web, wherein you cannot loosen a single stitch without danger of unravelling the whole. If a man lives in the breach of any one of Gods commandments, if he allows himself to indulge in any one sin, none can tell where he will stop. There is no letting any one devil into our souls without the risk of his going and fetching seven other devils wickeder than himself; and the purer the house may hitherto have been, the more eager will they be to come and lodge in it. (A. W. Hare.)

Unity of Zacharias and Elisabeth

They were one in--

1. Affection.

2. Interest.

3. Christ. (VanDoren.)

A model coupler

Observe here--

1. The sweet harmony of this religious couple in the ways of God; they both walked in the commandments of God. It is a happy match when husband and wife are one, not only in themselves, but in the Lord.

2. The universality of their holiness and obedience: they walked, not in some, but in all the ordinances and commandments of the Lord. Such as will approve themselves to be sincerely religious must make conscience of every known duty, and endeavour to obey every precept and command of God.

3. The high commendation which the Holy Spirit of God gives of this their religious course of holiness and obedience: they are pronounced blameless. To live without gross sin is our holiness on earth; to live without any sin will be our happiness in heaven. Many sins may be in him that has true grace; but he that has truth of grace cannot allow himself in any sin. Truth of grace is our perfection on earth; but in heaven we shall have perfection as well as truth.

4. A pattern for their imitation who wait at Gods altar, and are employed in and about holy things. All ministers of the gospel ought to be what Zacharias and Elisabeth are here said to be, blameless; that is, very innocent and inoffensive in their daily conversation. (W. Burkitt, M. A.)

Like stock, like fruit

It is not in the power of parents to traduce holiness to their children; it is the blessing of God that feoffs them in the virtues of their parents, as they feoff them in their sins. There is no certainty, but there is a likelihood of a holy generation when the parents are such. Elisabeth was just as well as Zachary, that the forerunner of a Saviour might be holy on both sides. If the stock and the graft be not both good, there is much danger of the fruit. It is a happy match when the husband and the wife are one, not only in themselves, but in God; not more in flesh than in the Spirit. Grace makes no difference of sexes; rather the weaker carries away the more honour because it has had less helps. (Bishop Hall.)

It may or may not carry benediction with it to be born into a household historically and by hereditary office renowned; but, coeteris paribus, it is a beatitude to have both father and mother righteous as before God, and blameless as before the world. How mournful to very tragedy is falsification of such a godly lineage, words are poor to tell I It is to set the whole home-life to sweetest music to have husband and wife, father and mother, agreed in religious faith and character, as it is to introduce inevitable discords when both are not so--when, perchance, children and servants see the husband (father) living without God, and the wife (mother) bearing an aching heart as she enforcedly goes alone to the sanctuary, and alone has prayer in the household. (Dr. Grosart.)

Zacharias and Elisabeth

Parentage of great men interesting. Parental influence generally determines intellectual, social, and largely moral standing. Introducing the story of one who was pronounced by the highest authority to have no superior among his predecessors or contemporaries Mat_11:11), the sacred writer detains us a little with the character of his parents. View the text as a beautiful exhibition of personal and family religion.

I. A REPRESENTATION OF PERSONAL RELIGION. Their religion was--

1. Sincere--before God.

2. Irreproachable--blameless (Php_2:15).

3. Practical--walking in all, &e.

II. A PICTURE AND PLEDGE OF FAMILY RELIGION. What is said of one is said of both--a pious pair. Look at this in its bearing upon--

1. Their mutual comfort. Christian young men and women, let this be one of the first things at which you look seriously when you begin to contemplate the life union.

2. Their domestic life. Imagine them at their rural home in the hill-country. Mutual kindness, united prayer, quiet ways of doing good, &c.

3. Their parental duties. Surely their personal piety had something to do with their selection as parents of forerunner. Personal religion the main qualification for training of children. (John Rawlinson.)

Characteristics of true righteousness

In order to this we must be justified by faith through our Lord Jesus Christ, for the man unto whom the Lord will not impute sin, is he whose transgression is forgiven. Another characteristic of the righteous man is that, in his spirit there is no guile, or, as the Irish boy expressed this, he must be dane inside. See how David prayed for these blessings (Psa_51:1; Psa_51:7; Psa_51:10). Then those who are righteous have all right principles in them (Gal_5:22-23). A king of England once took a Romish fighting-bishop prisoner. The Pope sent a demand, Set my son free. In reply, the king sent the bishops helmet and coat of mail, and asked, Is this thy sons dress? Those who are righteous before God will also be righteous before men. (H. R. Burton.)

Transparent in character

In the cathedral of St. Mark, in Venice--a marvellous building, lustrous with an Oriental splendour far beyond description--there are pillars said to have been brought from Solomons Temple; these are of alabaster, a substance firm and durable as granite, and yet transparent, so that the light glows through them. Behold an emblem of what all true pillars of the Church should be--firm in their faith, and transparent in their character; men of simple mould, ignorant of tortuous and deceptive ways, and yet men of strong will, not readily to be led aside, or bent from their uprightness! A few such alabaster men we know; may the great Master Builder place more of them in His temple! (C. H.Spurgeon.)

The blameless pair

I. To consider and illustrate the character described in the text; and--

II. To present some reasons why all who have entered the marriage state should endeavour to make it their own.

1. The first thing which demands attention in the character of this truly excellent and happy pair is, that they were righteous before God. It is, indeed, very easy to be righteous in our own estimation; nor is it very difficult to be righteous in the estimation of our fellow creatures; but it is by no means equally easy to be righteous in the estimation of God. He is constantly with us; He sees our whole conduct; nay, more, He reads our hearts. To be righteous before Him, then, is to be really, inwardly, and uniformly righteous. It is to be the same persons in every situation, and on all occasions: the same at home and abroad, in solitude and in society. Try yourselves by this rule. Would men think you righteous, did they know you as perfectly as God knows you?

2. Again: this pair walked in all Gods commandments and ordinances blameless. It is mentioned as an effect and a proof of their being righteous.

These two words, though nearly synonymous, are not perfectly so. The commands of God are His moral precepts, or those precepts which are designed to regulate our temper and conduct on all occasions. By His ordinances are meant those religious rites and institutions which He has directed us to observe. Some pretend to obey Gods commands, while they neglect His ordinances. Others visibly observe His ordinances, but neglect His commands. The term walk signifies a course of life. To walk in Gods commandments and ordinances, is to have the heart and life constantly regulated by them. It is not to step occasionally into the path of duty, and then take many steps in a different path; but it is to pursue this path with undeviating steadiness and perseverance. This pious pair did not select such commandments as were easy, or reputable, and neglect others. Nor did they observe those only, which they had little temptation to omit; but, to use the language of the psalmist, they had respect to all Gods commandments.

What is now, under the Christian dispensation, implied in walking in all the ordinances and commandments of the Lord, blamelessly?

1. It implies the exercise of repentance toward God, and faith in our Lord Jesus Christ. These are the two first and great commands of the gospel. Until we begin to perform these duties, we cannot be righteous before God, nor walk in any of His commandments or ordinances; for inspiration hath declared, without faith it is impossible to please Him.

2. Walking in all Gods commandments and ordinances blamelessly, implies great diligence in seeking a knowledge of them. No man can regulate his conduct by a rule, with which he is unacquainted. As well might a mariner find his way to a distant port, without ever looking to his chart or compass. That copy of the Old Testament, which Zacharias and Elisabeth possessed, was doubtless worn with frequent use. It must have been their daily counsellor and guide.

3. Walking in all Gods commandments and ordinances blamelessly, implies a careful performance of all the duties which husbands and wives owe each other.

4. Walking in all the commandments and ordinances of God blamelessly, implies a careful performance, on the part of parents, of all the parental duties which He has enjoined.

5. Walking in all Gods ordinances and commandments blamelessly, implies the maintaining of the worship of God in the family.

6. Walking in all the commandments and ordinances of the Lord blamelessly, implies a suitable concern for the present and future happiness of servants, apprentices, and dependents.

7. Walking in the commandments and ordinances of the Lord blamelessly, implies a careful performance of all the duties which we owe our neighbours.

8. Walking in all the commandments and ordinances of the Lord blamelessly, implies a proper use of the temporal good things which are entrusted to our care. Lastly: Walking in all the commandments and ordinances of the Lord blamelessly, implies a sacred observance of the Sabbath, a diligent attendance on the public worship of God, and a commemoration of Christ at His table. Having thus considered and illustrated the character brought to view in the text, I proceed, as was proposed--

II. To state some reasons why all who have entered the marriage state should endeavour to make it their own.

1. God approves, and requires you to possess, such a character. He commands you to be righteous before Him.

2. Consider how much it would promote your present happiness to possess such a character. Where can happiness be found on earth, if not in such a family as has now been described?

3. Permit me to remind you how greatly such a family would honour God and adorn religion. It would, indeed, in such a world as this, be like one of those ever verdant islands, which rise amidst the wide ocean of Arabian sands, and whose constant verdure leads the weary and thirsty traveller to seek for the hidden spring which produces it. It is, perhaps, impossible for an insulated individual to exhibit all the beauty and excellence of Christianity; because much of it consists in the right performance of those relative duties, which he has no opportunity to perform. But in a religious family, a family where both husband and wife are evidently pious, religion may be displayed in all its parts, and in the fulness of its glory and beauty; and one such family will do more to recommend it, and to soften the prejudices of its enemies, than can be effected by the most powerful and persuasive sermon. (E. Payson, D. D.)

Domestic life

In this short account there is much to interest and instruct us; they were both righteous. The priest maintained the sanctity of his character by marrying a daughter of Aaron; a daughter of Aarons piety as well as of his flesh. The union, cemented by affection, was strengthened by piety. Thrice happy pair! united to God and to each other! who can separate you? what can harm you? Life with all its trials; death with all its terrors; all things shall work together for your good. If congeniality is necessary to happiness in any state, surely in that which is most interesting and important. How can two walk together except they be agreed? Besides, if the families of Gods people are to be the nurseries for the Church, it is indispensable that both parents should be righteous.

I. THE PRINCIPLE OF THEIR OBEDIENCE--They were righteous before God.

II. THE RULE OF THEIR OBEDIENCE--The commandments and ordinances of the Lord.

III. THE UNIVERSALITY OF THEIR OBEDIENCE--Walking in all the commandments, &c. Religion, wherever it exists, will leave its own entire impression upon the character; not one feature, but every feature of the new man will be developed; the duties to man, as well as those we owe to God, will be conscientiously regarded.

IV. THE CONSISTENCY OF THEIR OBEDIENCE. The text adds to the preceding description of their character blameless; not sinless. Happy is it for the interests of the Church when a blameless consistency marks its professors, more especially when its professors, like Zacharias and Elisabeth sustain public and important stations; the priest emphatically should be blameless; if the tongue of slander should attack him, it should meet with no second accuser. To be thus blameless requires a constant dependence upon the grace of God. (Essex Remembrancer.)

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

Luk 1:6. They were righteous before God — They were sincerely and really righteous; they were so in God’s sight, whose judgment, we are sure, is according to truth; they approved themselves to him who searcheth the heart; and he was graciously pleased to accept them. It is a happy thing when those that 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 give them cause of joy. Walking in all the moral commandments and ceremonial ordinances of the Lord blameless — Thus they manifested their righteousness: it shone forth in the whole course of their conversation; in every branch of piety and virtue. How admirable is the character given of this pious pair! May our behaviour be thus unblameable, and our obedience thus sincere and universal! The two words, εντολαις και δικαιωμασι, here used, are generally interpreted, the former of the moral, the latter of the ceremonial precepts of the divine law. It is certain, however, that they are often taken in a much more extensive sense; and that undoubted examples may be produced, to prove that both terms are used promiscuously in both senses.

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

Luk 1:6. Δίκαιοι, righteous) The condescending goodness of Scripture, which speaks of the righteousness of the pious, ought not to be treated as if it is in opposition to the doctrine of justification [by faith].—ἀμφότεροι, both) God brings forth His chosen instruments from pious parents.—ἐνώπιον τοῦ Θεοῦ, before [in the presence of] God) Gen 17:1.—ἐντολαῖς, the commandments) viz. the moral ones.—δικαιώμασι) the ceremonial ones [ordinances], Heb 9:1.

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

Luk_1:6 f. Δίκαιοι] upright, such as they ought to be according to Gods will.

ἐνώπιον τ. Θεοῦ] a familiar Hebraism: לִפְנֵי יְהֹוָה, characterizing the ἀληθὴς δικαιοσύνη (Euthymius Zigabenus), which is so not perchance merely according to human judgment, but before the eyes of God, in Gods presence, Gen_7:1; Act_8:21; Jdt_13:20. Comp. Augustine, ad Marcell. ii. 13.

πορευόμενοι κ.τ.λ.] a more precise explanation of the foregoing, likewise in quite a Hebraizing form (1Ki_8:62, al.), wherein δικαίωμα is legal ordinance (LXX. Deu_4:1; Deu_6:2; Deu_30:16; Psa_119:93, al.; see on Rom_1:32; Rom_5:16), ἐντολή joined with δικ. (Gen_26:5; Deu_4:40) is a more special idea. The distinction that ἐντολή applies to the moral, δικαιώμα to the ceremonial precepts, is arbitrary (Calvin, Bengel, and others). We may add that the popular testimony to such δικαιοσύνη does not exclude human imperfection and sinfulness, and hence is not opposed to the doctrine of justification.

ἄμεμπτοι] not equivalent to ἀμέμπτως, but proleptic: so that they were blameless. Comp. 1Th_5:23; Winer, p. 549 f. [E. T. 778 f.].

The Attic καθότι, here as at Luk_19:9, Act_2:24, Tob_1:12; Tob_13:4, corresponding to the argumentative καθώς: as then, according to the fact that, occurs in the N. T. only in Luke.

προβεβηκότες ἐν ταῖς ἡμ.] of advanced age, בָּאִים בַּיָּמִים, Gen_18:11; Jos_23:1; 1Ki_1:1. The Greeks say προβεβηκὼς τῇ ἡλικίᾳ, Lys. p. 169, 37, τοῖς ἔτεσιν (Machon in Athen. xiii. p. 592 D), also τὴν ἡλικίαν, and the like (Herodian, ii. 7. 7; comp. 2Ma_4:40; Jdt_16:23), see Wetstein, and Pierson, ad Moer. p. 475. Observe that κ. ἀμφ. προβ. κ.τ.λ. is no longer connected with καθότι, but attached to οὐκ ἦν αὐτ. τέκν. by way of further preparation for the marvel which follows.

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 1:6 . δίκαιοι : an O. T. term, and expressing an O. T. idea of piety and goodness, as unfolded in the following clause, which is Hebrew in speech as in sentiment: walking in all the commandments and ordinances (equivalent terms, not to be distinguished, with Calvin, Bengel, and Godet, as moral and ceremonial) blameless (relatively to human judgment).

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

Lived, so speak the Hebrews, for our life is as a way, wherein we must walk, until we come to the mark.

In all the moral and ceremonial law.

Whom no man could justly reprove: now so it is, that the fruits of justification are set forth here, and not the cause, which is faith only, and nothing else.

The true mark of righteousness is, to be liked and allowed of in the judgment of God.

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

commandments and ordinances--The one expressing their moral--the other their ceremonial--obedience [CALVIN and BENGEL], (Compare Eze 11:20; Heb 9:1). It has been denied that any such distinction was known to the Jews and New Testament writers. But Mar 12:33, and other passages, put this beyond all reasonable doubt.

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

Verse 6. They were both righteous] Upright and holy in all their outward conduct in civil life.

Before God] Possessing the spirit of the religion they professed; exercising themselves constantly in the presence of their Maker, whose eye, they knew, was upon all their conduct, and who examined all their motives.

Walking in all the commandments and ordinances of the Lord blameless.] None being able to lay any evil to their charge. They were as exemplary and conscientious in the discharge of their religious duties as they were in the discharge of the offices of civil life. What a sacred pair! they made their duty to God, to their neighbour, and to themselves, walk constantly hand in hand. See Clarke on Mt 3:15. Perhaps εντολαι, commandments, may here mean the decalogue; and δικαιωματα, ordinances, the ceremonial and judicial laws which were delivered after the decalogue: as all the precepts delivered from Ex 21:1ff to Ex 24:1ff are termed δικαιωματα, judgments or ordinances.

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

(6) Commandments and ordinances.—The former word covered all the moral laws of the Pentateuch, the latter (as in Heb_9:1), its outward and ceremonial rules.

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

6. righteous] One of the oldest terms of high praise among the Jews (Gen_6:9; Gen_7:1; Gen_18:23-28. See Psa_37:37; Eze_18:5-19, &c.). It is used also of Joseph, Mat_1:19; and is defined in the following words in the almost technical sense of strict legal observance which it had acquired since the days of the Maccabees. The true Jashar (upright man) was the ideal Jew. Thus Rashi calls the Book of Genesis ‘the book of the upright, Abraham, Isaac, and Jacob.’

in all the commandments and ordinances] The two words occur in the LXX. version of Gen_26:5 (of Abraham) and 2Ch_17:4 (of Jehoshaphat). ‘Commandments’ means the moral precepts of natural and revealed religion (Rom_7:8-13). ‘Ordinances’ had come to be technically used of the ceremonial Law (Heb_9:1). The distinctions were not accurately kept, but the two words together would, to a pious Jew of that day, have included all the positive and negative precepts which later Rabbis said were 613 in number, namely 248 positive, and 365 negative.

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.

And they were both righteous before God,.... Not as the Pharisees, only righteous before men, but in the sight of God, who sees the heart, and whose judgment is according to truth; and therefore were not justified by the deeds of the law; for by them no man can be justified in the sight of God; but were made righteous through the righteousness of Christ, by which the saints were made righteous before the coming of Christ, as those after it: see Act 15:11. God beheld them in his Son, as clothed with that righteousness he engaged to bring in, and as cleansed from all sin in that blood of his which was to be shed: and they appeared to him, and in the eye of his justice, and according to his law, righteous persons: though this character may also regard the internal holiness of their hearts, and the truth and sincerity of grace in them: which God, who trieth the hearts and reins of the children of men, knew, took notice of, and bore testimony to: as likewise their holy, upright walk and conversation before men, and which was observed by God, and acceptable to him, though imperfect, as arising from a principle of grace, being performed in the faith and fear of him, and with a view to his glory, and for the sake, and through the righteousness of his Son,

Walking in all the commandments and ordinances of the Lord: this was not the matter of their righteousness before God, but the evidence of it before men: "by the commandments" are meant, all those that are of a moral nature, which regarded their duty to God and man, and which are comprehended in love to both; and by "the ordinances of the Lord", are intended the injunctions and institutions of the ceremonial law, which is called the law of commandments, contained in ordinances, which, though now abolished, were then in force: and it was right and commendable in them to observe them, who, by their "walking" in them, showed they loved them, both one and the other; esteemed them, concerning all things to be right; and had respect to them all, and observed them, and took pleasure in walking in them, which, by the grace of God, they continued to do; for walking not only shows that these commands and ordinances were a way marked out for them, but in which they took pleasure, and made progress: and were

blameless; not that they were without sin, as none are; and it appears from this chapter that Zacharias was not, see Luk 1:20 but they were so in the sight of God; as they were justified by the righteousness of Christ, so they were without fault before the throne, and unreproveable before God; and as to their moral and religious character and conduct before men, they did not indulge themselves in any known sin, but lived in all good conscience among men: nor were they remiss and negligent in the discharge of duty: they were not guilty of any notorious breach of the law of God, or of any remarkable negligence in the business of religious observances: and though they might observe enough in them to charge themselves with, and to humble themselves before God and men; yet so strict were they, in their lives and conversations, that those who were the most intimately acquainted with them, had nothing very material to blame them for.

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

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

Ver. 6. In all the commandments and ordinances] That is, in all the duties of both the moral and ceremonial law.

Blameless] Αμεμπροι, sine querela, saith the Vulgate, "without complaint." They neither complained about others, nor were complained about by others. As it is reported of Burleigh, Lord Treasurer in Queen Elizabeth’s reign, that he never sued any man, nor did any man ever sue him, and was therefore in the number of those few that both lived and died with glory.

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.

Both righteous - Both “just” or holy. This means here more than external conformity to the law. It is an honorable testimonial of their “piety” toward God.

Walking in ... - Keeping the commandments. To walk in the way that God commands is “to obey.”

Ordinances - Rites and customs which God had ordained or appointed. These words refer to all the duties of religion which were made known to them.

Blameless - That is, no fault or deficiency could be found in them. They were strict, exact, punctual. Yet this, if it had been mere “external” observance, might have been no proof of piety. Paul, before his conversion, also kept the law “externally” blameless, Phi 3:6. But in the case of Zechariah and Elizabeth it was real love to God and sincere regard for his law.

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

Both just, ... walking ... without blame.[3] Not that in the sight of God they were exempt even from all lesser failings, which are called venial faults; but only from such sins as might make them forfeit the grace and favour of God. (Witham) --- Three things are here to be noticed: 1. that good men do keep all God’s commandments, which some moderns declare to be impossible; 2. that men are justified not by imputation only of Christ’s justice, nor by faith alone, but by walking in the commandments; 3. that keeping and doing the commandments, is properly our justification through Jesus Christ. The Greek word dikaiomata, is properly rendered by Catholics, justifications or commandments, because the keeping of them through Jesus Christ, is justification. But our separated brethren purposely avoid this word against the justification of the Catholics, as one of their leaders in innovation blushes not to advance. Hence Beza, in his annotations on the New Testament, ann. 1556, uses the word constituta, which his scholars render into English by ordinances. (Bristow)

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[BIBLIOGRAPHY]

Sine querala, Greek: amemptoi, irreprehensibiles.

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).

That they were not righteous by a perfect legal righteousness, being not guilty of any sin, is certain, for so there is none righteous, no, not one; but so righteous, as that God accepted them, and looked upon them as righteous; as Abraham believed, and it was imputed to him for righteousness, though he sinned in the denial of his wife, &c.; or as it is said of David, 1Ki 15:5, He did that which was right in the eyes of the Lord, and turned not aside from any thing that he commanded him, all the days of his life, save only in the matter of Uriah. They also walked

in all the commandments and ordinances of the Lord blameless. A man’s blameless conversation before the world is a piece of his righteousness, but will not make up alone such a righteousness as will testify his acceptation with God, or righteousness before him; he must, in the first place, walk in the commandments and in the ordinances of God. There is a duty towards God, as well as towards men; and that duty lies in the keeping his commandments, his ordinances, for the fear of the Lord must not be taught us by the precepts of men: yea, and in all the ordinances of God, having a respect to all God’s commandments; and making this his constant course and practice, not doing it by fits. He must also be blameless towards men. Here is a true pattern of what a married couple should be, especially where the husband waits at the altar, and is employed in the holy things of God. A bishop must be blameless, 1Ti 3:2; a deacon grave, not double tongued, not given to much wine, not greedy of filthy lucre, Luk 1:8; blameless, Luk 1:10; and, Luk 1:11, Even so must their wives be grave, not slanderers, sober, & c. Such were Zacharias and Elisabeth. Such ought all ministers of the gospel and their wives to be.

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

6. Commandments and ordinances—Commandments refer to the moral law, ordinances to the ritual.

Blameless—Blameless even before God. Not blameless, indeed, as tried by the Christless law, which makes no allowance for infirmities; but blameless as living, through grace, under the atonement, in the undiminished approbation of God. So perfect was their faith, and so pure their life, that God imputed no blame unto them. This was their ordinary spiritual state; yet it excluded not the possibility of sin. For at a moment of trial Zacharias was betrayed into fault, and suffered a divine penalty.

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

And they were both righteous before God. "One of the oldest terms of high praise among the Jews. (Gen_6:9 Gen_7:1 Gen_18:23-28 Eze_18:5-9, etc.) It is used also of Joseph, (Mat_1:19) and is defined in the following words in the most technical sense of strict legal observance, which it had acquired since the days of Maccabees. The true Jashar (upright man) was the ideal Jew. Thus Rashi calls the Book of Genesis "The book of the upright, Abraham, Isaac, and Jacob (Farrar).

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

Walking in all the moral commandments, and ceremonial ordinances, blameless - How admirable a character! May our behaviour be thus unblamable, and our obedience thus sincere and universal!

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

Observe here, 1. The sweet harmony of this religious couple in the ways of God, "They both walked in the commandments of God." It is a happy match when husband and wife are one, not only in themselves, but in the Lord.

Observe, 2. The universality of their holiness and obedience; "They walked, not in some, but in all, the ordinances and commmandments of the Lord." Such as will approve themselves to be sincerely religious, must make conscience of every known duty, and endeavour to obey every precept and command of God.

Observe, 3. The high commendation which the Holy Spirit of God gives of this their religious course of holiness and obedience; they are pronounced blameless, and without sin. To live without gross sin, is our holiness upon earth; to live without any sin, will be our happiness in heaven. Many sins may be in him that has true grace; but he that has truth of grace, cannot allow himself in any sin. Such are the condescensions of the covenant of grace, that sincere obedience is called perfection. Truth of grace is our perfection on earth, but in heaven we shall have perfection as well as truth.

Observe, lastly, a pattern for their imitation who wait at God’s altar, and are employed in and about holy things; such ought all the ministers of the gospel and their wives to be, what Zacharias and Elizabeth are here said to be, namely, blameless; that is, very innocent and inoffensive in their daily conversation.

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

6. They were both righteous. Almost invariably great men of God are born of parents eminently pious. Augustine, Luther, Wesley, and Campbell are examples.

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.

6. δίκαιοι. The Hebrew Tsaddîkîm. It is one of the oldest terms of high praise among the Jews (Gen 6:9; Gen 7:1; Gen 18:23-28. See Psa 37:37; Eze 18:5-19, &c.). It is used also of Joseph, Mat 1:19; and is defined in the following words in the almost technical sense of strict legal observance which it had acquired since the days of the Maccabees. The true Jashar (upright man) was the ideal Jew. Thus Rashi calls the Book of Genesis ‘the book of the upright, Abraham, Isaac, and Jacob.’

ἐναντίον τοῦ θεοῦ. The Hebrew לִפְנֵי יְהֹוָה which implies perfect sincerity, since hypocrisy is

“the only evil that walks

Invisible, except to God alone,

By His permissive will, through heaven and earth.”

See Gen 7:1; Act 8:21. For the word ἐνώπιον which is read in some MSS. see note on Luk 24:11.

ἐν πάσαις ταῖς ἐντολαῖς καὶ δικαιώμασιν. The two words occur in the LXX[27] version of Gen 26:5 (of Abraham) and 2Ch 17:4 (of Jehoshaphat). ‘Commandments’ means the moral precepts of natural and revealed religion (Gen 26:5; Deu 4:40; Rom 7:8-13). ‘Ordinances’ had come to be technically used of the ceremonial Law (Heb 9:1). The distinctions were not accurately kept, but the two words together would, to a pious Jew of that day, have included all the positive and negative precepts which later Rabbis said were 613 in number, namely 248 positive, and 365 negative. ‘To walk in the ordinances’ is a Hebraism (1Ki 8:62; Deu 4:1; Psa 119:93, &c.).

[27] LXX. Septuagint.

ἄμεμπτοι. ‘So that they were blameless.’ The word is used proleptically as in 1Th 3:13. Blamelessness in external observances must not of course be confused with sinlessness.

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.

6.] πορ. ἐν, a Hebraism, as also προβ. ἐν τ. ἡμέραις, ver. 7, and ἐγένετο ἐν τῷ ἱερ.… ἔλαχεν, vv. 8, 9. This last is a construction frequent in Luke. In the phrase ἐντολαῖς κ. δικαιώμασιν (see reff.), we must not press any difference between the terms. δικαίωμα, as Bleek remarks, is used of an ordinance of God, laying down what is δίκαιον for men.

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

6. δίκαιοι. Once a term of high praise, and meaning righteousness in the fullest sense (Eze 18:5, Eze 18:9, Eze 18:11, Eze 18:19, Eze 18:20, Eze 18:22, Eze 18:24, Eze 18:26); but it had come to mean little more than careful observance of legal duties. The addition of the Hebraistic ἐναντίον τοῦ Θεοῦ (Act 8:21; Gen 6:8, Gen 6:11, Gen 6:13, Gen 6:7:1, Gen 6:10:9) gives δίκαιοι its full meaning: Zacharias and Elisabeth were saints of the O.T. type. Symeon is called δίκαιος (2:25), and Joseph (Mat 1:19). Comp. δίκαιον εἶναί μʼ ὁ νόμος ἡ φύσις θʼ ἅμα παρεῖχε τῷ Θεῷ (Eur. Ion. 643). The Gospel was to restore to δίκαιος its original spiritual meaning. See detached note on the word δίκαιος and its cognates, Rom 1:17. For ἀμφότεροι see on 5:7.

πορευόμενοι ἐν πάσαις ταῖς ἐντολαῖς καὶ δικαιώμασιν τ. κ. Another Hebraism (Deu 28:9; 1Sa 8:3, 1Sa 8:5; 1Ki 3:14, etc.). The distinction often drawn, that ἐντολαί are moral, while δικαιώματα are ceremonial, is baseless; the difference is, that the latter is the vaguer term. Here, although they differ in gender, they have only one article and adjective, because they are so similar in meaning. Comp. Col 2:22 ; Rev 5:12; and see Win. xix. 3 c, p. 157. The two words are found combined Gen 26:5 and Deu 4:40. For δικαιώματα, “things declared right, ordinances,” comp. Rom 2:26 and Heb 9:1, and see note in Sp. Comm. on 1Co 5:6 as to the force of the termination -μα. The genitive here, as in Rom 2:26 and 8:4, expresses the authority from which the ordinance springs. The ἄμεμπτοι anticipates what follows, and, of course, does not mean that they were sinless. No one is sinless; but the conduct of some is free from reproach. Comp. Php 3:6. See the quotation Eus. H.E. v. I.9.

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

Before God. A Hebrew expression. Compare Gen 7:1; Act 8:21.

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