Luke 1
1 Forasmuch as many hare taken in hand txp set forth in order a declaration of those things which are most flurely beUevBd among us,
2 Even as they delivered them unto
US) “which from the bening were
eyewitnesses and ministers of the
word;
3 It seemed good to me also, having had perfect understanding of all
things from the very first, to write
unto thee in order, most excellent
Theophilus,
4 That mou mightest know the
certainty of those things, wherein
thou hast been instructed.
The Gtpspel of St. Luke, whidi we now begin, eontains many precious things which are not recorded in the other ihree Gospels. Such, for instance, are the histories of Zacharias and Elizabeth,*-*the angel’s announcement to the Virgin Mary, — and, to speak generally, the whole contents of the first two chapters. Such, again, are the narratives of the conversion of Zaccheis and of the penitent thief, — the walk to Emmaus, and the famous parables of the Pharisee cmd Publican, the rich man and Lazarus, and the Prodigal Son. These are portions of Scripture f<»: whidi every well-instructed Christian feels peculiarly thankful. And for these we are indebted to the Qospd of Si Luke.
The short preface which we have now read is a peculiar feature of St. Luke’s Gospel. But we shall find, on examination, that it is foil of most useful instruction.
In the first place, St. Luke gives us a short, but valuahUy sketch of the nature of a Gospel. He calls it, “a declaration of those things which are most surely believed among us.” It is a narrative of facts about Jesus Christ.
Christianity is a religion built upon facts. Let us never lose sight of this. It came before mankind at first in this shape. The first preachers did not go up and down the world, proclaiming an elaborate, artificial system of abstruse doctrines and deep principles. They made it their first business to tell men great plain facts. They went about telling a sin-laden world, that the Son of God had come down to earth, and lived for us, and died for us, and risen again. The Gospel, at its first publication, was far more simple than many make it now. It was neither more nor less than the history of Christ.
Let us aim at greater simplicity in our own personal religion. Let Christ and His Person be the sun of our system, and let the main desire of our souls be to live the life of faith in Him, and daily know Him better. This was St. Paul’s Christianity. “To me to live is Christ.” (Philipp. i. 21.)
In the second place, St. Luke draws a beautiful picture of the true position of the qpostles in the early church. He calls them, ‘^ eye-witnesses and ministers of the word.”. There is an instructive humility in this expression. There is an utter absence of that man-exalting tone which has so often crept into the Church. St. Luke gives the apostles no flattering titles. He affords not the slightest excuse to those who speak of them with idolatrous veneration, because of their office and nearness to our Lord..
He describes them as “eye-witnesses.” They told men what they had seen with their own eyes, and heard with their own ears. (1 John i. 1.) — He describes them as “ministers of the word.” They were servants of the word of the Gospel. They were men who counted it their highest privilege to carry about, as messengers, the tidings of God’s love to a sinful world, and to teU the story of the cross.
Well would it have been for the Church and the world, if Christian ministers had never laid claim to higher dignity and honour than the apostles claimed for themselves. It is a mournful fact, that ordained men have constantly e?:alted themselves and their office to a most unscriptural position. It is a no less mournful fact, that people have constantly helped forward the evil, by a lazy acquiescence in the demands of priest-craft, and by contenting themselves with a mere vicarious religion. There have been faults on both sides. Let us remember this, and be on our guard.
In the third place, St. Luke describes Ma otm qualifications for the work of writing a Gospel. He says that he “had perfect understanding of all things from the very first.”
It would be mere waste of time to inquire from what source St. Luke obtained the information which he has given us in his Gospel. We have no good reason for supposing that he saw our Lord work miracles, or heard Him teach. To say that he obtained his information from the Yirgin Mary, or any of the apostles, is merifr conjecture and speeolatioQ. Enough for ns to know that St. Luke wrote by inspiration of God. Unquestionably he did not neglect the ordinary means of getting knowledge. But the Holy Ghost guided him, no less than all other writers of the Bible, in his chcce of matter. The Holy Ghost supplied him with thoughts, arrangement, sentences, and even words. And the result is, that what 8t. Luke wrote is not to be read as the ^’w<»d of man,’^ but the “word of God.” (1 The». ii. 13.)
Let us carefully hold fast the great doctrine of the plenary inspiration of every word of the Bible. Let us never allow that any writer of the Old or New Testament could make even the slightest verbal mistake or error, when writing as he was “moved by the Holy Ghost.” (2 Peter i. 21.) Let it be a settled principle with us in reading the Bible, that when we cannot understand a passage, or reconcile it with some other passage, the fault is not in the Book, but in ourselves. The adoption of this principle will place our feet upon a rock. To give it up is to stand upon a quicksand, and to fill our minds with endless uncertainties and doubts.
Finally, St. Luke informs us of one main object he had in view in writing hie OoepeL It was that Theophilus “might know the certainty of those tilings wherein he had been instructed.”
There is no encouragement here for those who place confidence in unwritten traditions, and the voice of the church. St. Luke knew well the weakness of man’s memory, and the readiness with which a history alters its shape both by additions and alterations, when it
depends only on word of mouth and report.- What therefore does he do? He takes care to” write.’’
There is no encouragement here for those who are opposed to the spread of religious knowledge and talk of ignorance as the “mother of devotion.” St. Luke does not wish his friend to remain in doubt on any matter of his faith. He tells him that he wants him to “know the Certainty of those things wherein he had been instructed.’’
Let us close the passage with thankMness for the Bible. Let us bless God daily that we are not left dependent on man’s traditions, and need not be led astray by ministers’ mistakes. We have a written volume, which is “able to make us wise unto salvation, through faith which is in Christ Jesus.” (2 Tim. iii. 15.)
Let us begin St. Luke’s Gospel with an easiest desire to know more ourselves of the truth as it is in Jesus, and with a hearty determination to do what in us lies to spread the knowledge of that truth throughout the world.
KOTES. LUKB I. 1 — i.
[Gospel according to St. Luke.] Our information concerning St. Luke is scanty. It is conjectured by some that he was one of the seventy disciples sent forth by our Lord, in addition to the twelve apostles. (Luke x. 1.) There seems no reason to doubt that he was the companion of St. Paul in his travels, and that he was a “physician.” (Col. iv. 14.) Some have thought that his profession as a physician may be traced in his manner of describing our Lord’s miraculous cures of diseases, — and his companionship of St. Paul in his manner of speaking on such subjects as God’s glory, and Christ’s love to sinners, it is generally agreed that his Uospel was written with a special reference to Q-entile converts, rather than Jews. Origen, Jerome, Chrysostom, Ambrose, and others, suppose that St. Paul refers to Luke and his Gospel, in the words, ‘* me brother whose praise is in the Gospel.” (2 Cor. viii, 18.) — This however is very questionable.
1. — [Many have taken in hand.] Who these “many” were, we do not know. That they wrote with any but good intentions we have no right to say. - St. Luke*s meaning appears to be simply this, that they wrote without any divine call or inspiration. He certainly does not refer to Matthew and Mark. Ambrose remarks, “Matthew did not tahe in hand, nor .Mark, nor John, nor Luke. They, the divine Spirit supplying them with abimdance of all words and matter, accomplished what they began: without any eflfort.”
[A declaration of those things A glance at the Greek in this sentence, will show us that the word “of,” must be taken as a preposition, and means “about,” or “concerning.”.
lmo8t surely helieved.l The word so translated is rendered, when applied to Abraham, (Rom. iv. 21.) “fully persuaded,” and” when applied to the preaching of the Gospel, “fully known,” (2 Tim. iv. 17.) Theophylact, in Suicer, defines it as meaning here, “things fully proved by many arguments.”
2. — The Word.’] Some think that this means the Lord Jesus Christ, the “Word,” who “was made flesh.” John i. 14. It seems however more probable that we are to take it as the written word, or word of the Uospel. It is not clear that the Lord Jesus is ever called “the Word” by any New Testament writer, except John.
3. — [From the very first.’] The Greek word so translated, means literally, “from above.” It is so rendered in John iii 31: xix. 11: James i. 17 r iii. 15: iii. 17. Gomarus and Lightfoot think that it should be taken in this sense, and that it is an assertion of Luke’s inspiration. The expression would then signify, “having accurately traced up all things under Divine inspiration, or teaching, from above.” The majority of commentators agree with our translators. The Bible writers do not generally assert their own inspiration. The word in Acts xxvi. 6. is rendered, “from the beginning.”
[In order.] We must carefully observe that this expression does not imply that Luke followed the chronological order of the chief events m our Lord’s history, more than the other Evangelists. It rather signifies that he grouped together, and classified in an orderly way, the principal facts which he was inspired to record. Watson remarks, “Luke has less regard to chronological order than Matthew or Mark, and rather classifies the events, than narrates them in a series, — a method of composing history not uncommon with the writers of antiquity.” A. Clarke gives an example of this in the life of Augustus, by Suetonius. Campbell says that the word translated * in order,* “does not necessarily relate to time. The proper import of it is * distinctly, particularly, as opposed to confusedly, generally.*”
[TheophUm We know nothing certain about this person. The prevailing opinion is, that he was some Christian Gentile, in a high position, to whom St. Luke, for wise reasons, unknown ’ td us, was directed ta address Mmself in writing his GospeL The expression” most excellent,’* seems to indicate that he was no common person. It is the same expression which St. Paul used in addressing Felix and Festus. Acts xxiv. 3: xxvi. 5.
4. — [^’Certainty.*’] This is the same word which is translated “safety” in Acts v. 23, and 1 Thess. v. 3.
LUKE I. 5-12.
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.
6 And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.
7 And they had no child, because
that Elisabem was barren, and they
both were now well stricken in years.
S And it came to pass, that while
he executed the Priest’s ofSice before
God in the order of his course,
9 According to the custom of the Priest’s office, his lot was to bum incense when he went into the temple of the Lord.
10 And the whole multitude of the
people were praying without at the
time of incense.
11 And there appeared unto him
an angel of the Lord standing on the
right side of the altar of incense.
12 And when Zacharias saw Atm,
he was troubled, and fear fell upon
him.
The first event recorded in St« Luke’s Gospel, is the sudden apppearance of an angel to a Jewish priest, named Zacharias. The angel announces to him that a son is about to be born to him, by a miraculous interposition, and that this son is to be the forerunner of the long-promised Messiah. The word of God had plainly foretold that when Messiah came, some one would go before Him to prepare His way. (Malachi iii. 1.) The wisdom of God provided that when this forerunner appeared, he should be born in the family of a priest.
We can form very little idea, at this period of the world, of the immense importance of this angel’s announcement. To the mind of a pious Jew, it must have been glad tidings of great joy. It was the first communication from God to Israel since the days of Malachi
It broke the long silence of four hundred years. It told the believing Israelite that the prophetic weeks of Daniel were at length fdlfiUed, (Dan. is. 25.) — that God’s choicest promise was at length going to be accomplished, — and that ‘Hhe seed’’ was about to appear in whom all the nations of the earth should be blessed. (Qen. xxii. 18.) We must place onrselyes in imagination in the position of Zachariasy in order to give the verses before ns their due weight.
Let us mark, for one thing, in this passage, the high testimony which is borne to the character of Zacharias and Elisabeth, We are told that they were “both righteous before God,” and that ‘’they walked in all the command* ments and ordinances of the Lord blameless.’’
It matters little whether we interpret this ‘’ righteousness” as that which is imputed to all believers for their justification, or that which is wrought inwardly in believers by the operation of the Holy Ghost, for their sanctification. The two sorts of righteousness are never diqoined. There are none justified who are not sanctified, and there are none sanctified who are not justified. Suffice it for us to know that Zacharias and Elisabeth had grace when grace was very rare, and kept all the burdensome obseryances of the ceremonial law with deyouteqnscientiousnesB, when few Israelites cared for them excepting in name and form.
The main thing that concerns us all, is the example which this holy pair hold up to Christians. Let us all stiiye to serve God fidthfiilly, and live fully up to our light, even as they did. Let us not forget the plain words of Scripture, “He ihat doeth righteousness is righteous.”
fmgm^mmit
(1 John iii. 7.) Happy are those Ghristian families in which it can be reported that both husband and wife are ^’righteous,” and exercise themselves to have a oonscienoe Toid of offence toward God and toward men. (Acts sdr. 16.)
Let ns mark, for another thing, in this passage, the heavy trial tphich Ood was pleased to lay an Zacharias and Elisabeth. We are told that ‘’ they had no child.” The full force of these words can hardly be understood by a modern Christian. To an ancient Jew they would convey the idea of a very weighty affliction. To be childless was one of the bitterest of sorrows. (1 Sam. i. 10.)
The grace of God exempts no one from trouble. Bighteous “as this holy priest and his wife were, they had a ‘’crook in their lot.” Let us remember this, if we serve Christ, and let us count trial no strange thing. Let us rather beHeye that a hand of perfect wisdom is measuring out all our portion, and that when God chastises us, it is to make us ‘’partakers of his holiness.” (Heb. xii. 10.) If afflictions drive us nearer to Christ, the Bible, and prayer, they are positive blessings. We may not think so now. But we shall think so when we wake up in another world.
Let us mark, for another thing, in this passage, the means by which Ood announced the coming birth of John the Baptist. We are told that “an angel of the Lord appeared to Zachaiias.”
The ministry of angels is undoubtedly a deep subject. Nowhere in the Bible do we find such frequent mention of Ihem, as in the period of our Lord’s earthly ministry. At no time do we read of so many appearances of angels,
10 EXPOSrrOR’X THOtrOHTS,
as about the time of our Lord’s incarnation and entrance into the world. The meaning of this circumstance is sufficiently clear. It was meant to teach the church that Messiah was no angel, but the Lord of angels, as well as of men. Angels announced His coming. Angels proclaimed His birth. Angels rejoiced at His appearing. And by so doing they made it plain that He who came to die for sinners, was not one of themselves, but one far above them, the King of kings and Lord of lords.
One thing, at all events, about angels, we must never forget. They take a deep interest in the work of Christ, and the salvation which Christ has provided. They sung high praise when the Son of God came down to make peace by His own blood between God and man. They rejoice when sinners repent, and sons are born again to our Father in heaven. They delight to minister to those who shall be heirs of salvation. Let us strive to be like them, while we are upon earth, — to be of their mind, and to share their joys. This is the way to be in tune for heaven. It is written oif those who enter in there, that they shall be “as the angels.” (Mark xii. 25.)
Let us mark, lastly, in this passage, the effect which the appearance of an angel produced on the mind of Zacharias. We are told that he “was troubled, and fear fell upon him.”
The experience of this righteous man here, tallies exactly with that of other saints under similar circumstances. Moses at the burning bush, and Daniel at the river of Hiddekel, — the women at the sepulchre, and John at the isle of Patmos, — all showed like fear to that of Zacharias. Like him, when they saw visions of things belonging to another world, they trembled and were afraid.
How are we to account for this fear P To that question there is only one answer. It arises from our inward sense of weakness, guilt, and corruption. The vision of an inhabitant of heaven reminds us forcibly of our own imperfection, and of our natural unfitness to stand before God. If angels are so great and terrible, what must the Lord of angels be P
Let us bless God, that we have a mighty Mediator between God and man, the man Christ Jesus. Believing on Him, we may draw near to God with boldness, and look forward to the day of judgment without fear. When the mighty angels shall go forth to gather together God’s elect, the elect will have no cause to be afraid. To them the angels are fellow servants and friends. (Rev. xxii. 9.)
Let us tremble when we think of the terror of the wicked at the last day. If even the righteous are troubled by a sudden vision of friendly spirits, where will the xmgodly appear, when the angels come forth to gather them like tares for the burning P The fears of the saints are groundless, and endure but for a little season. The fears of the lost, when once aroused, will prove wellgrounded, and will endure for evermore.
Notes. Lxtke I. 6 — 12.
6. — [Course of Abiah.] There were twenty four of these courses, or classes, of the sons of Aaron, among whom the temple service was divided. The course of Abijah, or Abia, at the original institution, was the eighth in order. 1 Chron. xxiv. 10. Bishop Hall remarks,” The successive terms of the legal ministration held on in a line never interrupted. Even in a forlorn and miserable church, there may be a personal succession. How
verted, and not till then, they are provided for, bo& for time and eternity. “A wise son maketh a glad father.” (ProT. X. 1.) Whatever we seek for our sons and daughters, let us first seek that they may have a place in the covenant, and a name in the hook of life.
We learn, in the third place, the nature of true greatnest. The angel describes it, when he tells Zacharias that his son “shall be great in the sight of the Ijord.”
The measure of greatness which is common among men is utterly false and deceptive. Princes and potentates, conquerors and leaders of armies, statesmen and philosophers, artists and authors, — these are the kind of men whom the world calls “great.” Such greatness is not recognised among the angels of QoA. Those who do great things for God, they reckon great. Those who do little for God, they reckon litUe. They measure and value every man according to the position in which he is likely to stand at the last day.
Let us not he ashamed to make the angels of God our example in this matter. Let us seek for ourselves and our children that true greatness which wUl he owned and recognized in another world. It is a greatness which is within the reach of aIl,^-of the poor as well as the rich, — of the servant as well as of the master. It does not depend on power or patronage, on money or on friends. It is the free gift of God to all who seek it at the Lord Jesus Christ’s hands. It is the portion of all who hear Christ’s voice and follow Him, — who fight Christ’s battle and do Christ’s work in the world. Such may receive littie honour in this life. But great shall be their reward at the last day.
We learn, in the fourth place, that children are never too young to recewe the grace of God. Zacharias is informed that his son “shall be filled with the Holy Ghost, even from his mother’s womb.”
There is no greater mistake than to suppose that infants, by reason of their tender age, are incapable of being operated upon by the Holy Spirit. The manner of His work upon a Uttle child’s heart, is undoubtedly mysterious and incompreheiible. But so also are all His works upon the sons of men. Let us beware of limiting God’s power and compassion. He is a merciful God. With Him nothing is impossible.
Let us remember these things in connection with the subject of infant baptism. It is a feeble objection to say that infants ought not to be baptized, because they cannot repent and believe. If an infant can be filled with the Holy Ghost, he is surely not unworthy to be admitted into the visible church. Let us remember these things specially in the training of young children. We should always deal with them as responsible to God. We should never allow ourselves to suppose that they are too young to have any religion. Of course we must be reasonable in our expectations. We must not look for evidences of grace, unsuitable to their age and capacities. But we must never forget that the heart which is not too young to sin, is also not too young to be filled with the grace of God.
We learn, in the last place, from these verses, the character of a really great and mcceaaful minister of God. The picture is set before tis in a striking manner by the angel’s description of John the Baptist. He is one who will ‘’tam hearts/^ — tum them from ignoranoe to knowledge, from carelessness to thonghtfiilness, from sin to God. — He is one who will “go before the Lord,” — he will delight in nothing so mudi as being flie messenger and herald of Jesus Christ — He is one who ‘^ will make ready a people for the Lord.” He will strive to gath out of the world a company of believers, who will be ready to meet the Lord in the day of His appearing.
For such ministers let ns pray night and day. They are the true pillars of a Church, — Hie true salt of the earth, — the true light of the world. Happy is that Church, and happy is that nation, which has many such men. Without such men, learning, titles, endowments, and splendid buildings, will keep no Churdi alive. Souls will not be saved, — good will not be done, — Christ will not be glorified, excepting by men full of the Holy Ghost.
Notes. Jajxm I. 13 — 17.
13. — [His name John.’] The word John means “the grace, gift, or mercy of the Lord.” Cruden.
15 — [Drink neither wine nor strong drink. “] From this it would appear that John the Baptist was a Nazarite, or person separated by special vow to the Liord. See Num. vi. 3.
17. — [Spirit and power of Elias.’] Theophylact properly remarks on this expression, that “as Elias is the precurs(»- of Christ’s second advent, so also John is the precursor of the first advent” Let it be carefully noted that Gaoriel does not say that John shall be Elias himself, but that he shall go “in the spirit and power of Elias.” The real advent of Elias, to fulfil the prophecy of Malachi, is, in all probability, a thing yet to come.
[to turn the heart of the fathers to the children.] This is a dark and difficult expression, and one which seems to perplex the commentators much. The most likely explanation is that of De Dieu. He considers it to mean, “the fathers upon, or together with, the children,” — that is, all ages, and all sorts of people, — parents and children together. He supports this view by the Septuagint version of Exodus xii. 8. Montanus, Yatablus, Barradius, Hammond and Watson take the same view. So also does Bengel, and .quotes in support of it the Septuagint version of Genesis xxxii. 11.
LUKE I. 18-^26.
18 And 2acharia8 said imto the
angel, Whereby shall I know this?
for I am an old man, and mj wife
well stricken in yean.
19 And 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 shew thee
these glad tidings.
20 And, behold, thou shalt be dumb,
and not able to speak, until the day
that these things shall be performed!,
because thou believest not my words,
which shall be fulfilled in their season.
21 And the people waited for Zach-
•rias, and manrelled that he tarried
so long in the temple.
22 And when he oame iont, he could
not speak unto them: and the perceived that he had seen a vision in, the temple: for he beckoned unto them, and remained speechless.
23 And it came to pass, that, as soon
as the days of his ministration were
accomplished, he departed to his own
house.
24 And after those days his wife
Elisabeth conceived, and nid herself
five months, saying,
25 Thus hath the Lord dealt with
me in the days wherein he looked on
me, to take away my reproach among
men.
We sea in this pa^age, the power of unbeUef in a good man. Sighteous and holy as Zacharias was, the an* nouncement of the angel appears to him incredible. He cannot think it possible that an old man like himself should have a son. “Whereby shall I know this?” he says, “for I am an old man, and my wife well stricken in years.”
A well-instructed Jew, like Zachfuias, ought not to have raised such a question. Io doubt he was well acquainted with the Old Testament Scriptures. He ought to have remembered the wonderful births of Isaac, and Samson, and Samuel in old times. He ought to hare remembered that what God has dcme once, he can do again, and that with Him nothing is impossible. But he forgot all this* Qe thought of nothing but the argmnents of mere human reason and sense. And it often happens in religious matters, that wheore reason bins, &ith ends.
Let us learn wisdom from the fault of Zacharias. It is a fault to which God’s people in every 3ge have been 9adly liable. The hifitori of Abi!ahain« and Jsmm aad
Moses, and HezeHali, and Jehoshaphat, will all show us that a true believer may sometimes be oyertaken by mibelief. It is one of the first corruptions which came into man’s heart in the day of the fall, when Eve believed the devil rather than God. It is one of the most deep-rooted sins by which a saint is plagued, and from which he is never entirely freed till he dies. Let us pray daily, “Lord increase my faith.” Let us not doubt that when God says a thing, that thing shall be fulfilled.
We see furthermore, in these verses, the privilege and portion of Gods angels. They carry messages to God’s Church. They enjoy God’s immediate presence. The heavenly messenger who appears to Zacharias, rebukes his unbelief by telling him who he is: “I am Gabriel, that stand in the presence of God; and am sent to speak unto thee.”
The name “Gabriel” would doubtless fill the mind of Zacharias with humiliation and self-abasement. He would remember it was that same Gabriel, who 490 years before had brought to Daniel the prophecy of the seventy weeks, and had told him how Messiah should be cut off. (Dan. ix. 26.) He would doubtless contrast his own sad unbeUef, when peaceably ministering as a priest in God’s temple, with the faith of holy Daniel when dwelling a captive at Babylon, while the temple at Jerusalem was in ruins. Zacharias learned a lesson that day which he never forgot.
The account which Gabriel gives of his own office, should raise in our minds great searchings of heart. This mighty spirit, far greater in power and intelligence than we are, counts it his highest honour to *’ stand in God’s
presence” and do His will. Let our aims and desires be in the same direction. Let us strive so to live, that we may one day stand with boldness before the throne of God, and serve EEim day and night in His temple. The way to this high and holy position is open before us. Christ has consecrated it for us by the offering of His own body and blood. May we endeavour to walk in it during the short time of this present life, that so we may stand in our lot with God’s elect angels in the endless ages of eternity. (Dan. xii. 13.)
We see, finally, in this passage, how exceeding sinful is the sin of unbelief in the sight of God. The doubts and questionings of Zacharias brought down upon him a heavy chastisement. ‘^ Thou shalt be dumb,” says the angel, “and not able to speak, because thou believest not my words.” — It was a chastisement peculiarly suitable to the offence. The tongue that was not ready to speak the language of believing praise was struck dumb. — It was a chastisement of long continuance. For nine long months at least, Zacharias was condemned to silence, and was daily reminded, that by imbelief he had offended God.
Few sins appear to be so peculiarly provoking to God as the sin of unbelief. None certainly have called down such heavy judgments on men. It is a practical denial of God’s Almighty power to doubt whether he can do a thing, when he undertakes to do it. — It is giving the lie to God to doubt whether he means to do a thing, when He has plainly promised that it shall be done. — The forty years wanderings of Israel in the wilderness, should never be forgotten by professing Christians. The words of St.
Paul are very solemn: “They could not enter in because of unbeKef.” (Heb. Hi. 19.)
Let us watch and pray daily against this soul-ruining sin. Concessions to it rob believers of their inward peace, — weaken their hands in the day of battle, — bring clouds over their hopes, — make their chariot wheels drive heavily. According to the degree of our faith will be our enjoyment of Christ’s salvation, — our patience in the day of trial, — our victory over the world. Unbelief, in short, is the true cause of a thousand spiritual diseases, and once allowed to nestle in our hearts, will eat as doth a canker. “If ye will not believe, ye shall not be established,” (Isaiah vii. 9.) In all that respects the pardon of our sins, and the acceptance of our souls, — the duties of our peculiar station and the trials of our daQy life, — let it be a settled maxim in our religion, to trust every word of God implicitly, and to beware of imbelief.
Notes. Lukb I. IS — 25.
18. — [Whereby ehall I know tftw.] Let us note that there is a wide distinction between this question asked by Zacharias, and that asked by the Virgin Mary, at verse 34. The question of Zacharias implies a doubt of the whole thing anoounced by the angel. The question of Mary implies no doubt of the event, but is only directed to the manner of its accomplishment
19. — [Oabriel.’] The word Gabriel means “God is my strength,** or ‘*Man of God,” or “strength of God.” (Cruden.) It is the only clear example of an angel’s name in the Bible. “Michael,” in Dan. x. 21, and xii. 1, probably signifies the Lord Jesus, when compared with Bev. xii. 7.
20. — [Dumb.’] By comparing this expression with verse 62, it would appear highly probable that Zacharias became deaf as well as dumb. Else, why should his Mends communicate with him by signs?
di
LUKE I. 26-33.
26 And in the sixth month the anl
Gabriel was sent from God unto’a city
of Galilee, named Nazareth,
27 To a virgin espoused to a man
whose name was Joseph, of the house
of David; and the virgin’s name wot
Mary.
28 And the angel came in unto her, and said, Hail, thou that art highly fevoured, the Lord is with thee: blessed art thou among women.
29 And when she saw Aim, she was
troubled at his saying, and cast in her
mind what manner of salutation this
should be.
30 And the angel said unto her,
Fear not, Mary: for thou hast found
favour with God.
31 And, behold, thou shalt conceive
in thv womb, ana bring forth a son,
and snalt call his name JESUS.
32 He shall be great and shall be
called the Son of the Highest: and
the Lord God shall give unto him the
throne of his father David:
33 And he shall reign over the
house of Jacob for ever; and of his
kingdom there shall be no end.
We have in ikese verses the announcement of the most maryellous event that ever happened in this world, — the incarnation and birth of our Lord Jesus Christ. It is a passage which we should always read with mingled wonder, love and praise.
We should notice, in the first place, the hwly and unassuming manner in which the Saviour of mankind came amongst us. The angel who announced His advent, was sent to an obscure town of Galilee, named Nazareth. The woman who was honoured to be our Lord’s mother, was evidently in a humble position of life. Both in her station and her dweUing-plaoe, there was an utter absence of what the world calls ‘greatness.”
We need not hesitate to conclude, that there was a wise providence in all this arrangement. The Almighlyeounsd, which orders all things in heaven and earth, could just as easily have appointed Jerusalem to be the place of Mary’s residence as Nazareth, or could as easily have chosen the daughter of some rich scribe to be our Lord’s mother, as a poor woman. But it seemed good that it should not be so. The first advent of Messiah was to be an advent of humiliation. That humiliation was to begin even from the time of His conception and birth.
Let us beware of despising poverty in others, and of being ashamed of it if God lays it upon ourselves. The condition of life which Jesus voluntarily chose, ought always to be regarded with holy reverence. The common tendency of the day to bow down before rich men, and make an idol of money, ought to be carefully resisted and discouraged. The example of our Lord is a sufficient answer to a thousand grovelling maxims about wealth, which pass current among men.” Though He was rich, yet for our sakes He became poor.’’ (2 Cor. viii. 9.)
Let us admire the amazing condescension of the Son of God. The Heir of all things not only took our nature upon Him, but took it in the most humbling form in which it could have been assumed. It would have been condescension to come on earth as a king and reign. It was a miracle of mercy passing our comprehension to come on earth as a poor man, to be despised, and suffer, and die. Let His love constrain us to live not to ourselves, but to Him. Let His example daily bring home to our conscience the precept of Scripture:” Mind not higl things, but condescend to men of low estate.’’ (Rom. xii. 16.)
We should notice, in the second place, the high privilege of the Virgin Mary. The language which the angel Gabriel addresses to her is very remarkable. He calls her “highly favoured.” He tells her that “the Lord is with her.” He says to her, “Blessed art thou among women.”
LTTKBy CHAP. I. YEB. 26 33. 23
It is a weU-known fact, that fhe Boman Caiholib Church pays an honour to the Virgin Mary, hardly inferior to that which it pays to her blessed Son. She is formally declared by the Boman Catholic Church to have been ‘’conceived without sin.’’ She is held up to Boman Catholics as an object of worship, and prayed to as a mediator between God and man, no less powerful than Christ Himself. For all this, be it remembered, there is not the slightest warrant in Scripture. There is no warrant in the verses before us now. There is no warrant in any other part of God’s word.
But while we say this, we must in fairness admit, that no woman was ever so highly honoured as the mother of our Lord. It ia evident that one woman only out of the countless millions of the human race, could be fhe means whereby God could be ‘’manifest in the flesh,’’ and the Virgin Mary had the mighty privilege of being that one. By one woman, sin and death were brought into the world at the beginning. By the child-bearing of one woman, life and immortality were brought to light when Christ was born. o wonder that this one woman was called “highly favoured “and” blessed.’’
One thing in connection with this subject should never be forgotten by Christians. There is a relationship to Christ within reach of us all, — a relationship far nearer than that of flesh and blood, — a relationship which belongs to all who repent and believe. “Whosoever shall do the will of God,” says Jesus, “the same is my brother, and sister, and mother.” — “Blessed is the womb that bare thee,” was the saying of a woman one day. But what as the reply P “Yea! rather blessed are they
24 sxKxsrroBT tnotoBrs.
that Lear the word of Ghod and keep it,” (Mark iii. 35; Luke xi. 27.)
We should notioe, finally, in these verses, the glorious account of our Lord Jesm Christ, which the angel gires to Mary. Every part of the account is full of deep meaning, and deserves close attention.
Jesus “shall he great,” says Gabriel. Of His greatness we know something already. He has brought in a great sadbration. He has shown Himself a Prophet greater* than Moses. He is a great High Priest. And He shatt be greater stQl when He shall be owned as a King.
Jesus ‘* shall be called the Son of the Highest,’’ says Gabriel. He was so before He came into the world. Equal to Ihe Father in all things. He was from al) eternity the Son of Gk)d. But He was to be known and acknowledged as such by the Church. The Messiah was to be recognized and worshipped as nothing less than very God.
‘The Lord God shall give imto Him the throne of his fether David,” says Gabriel, “and he shall reign over the house of Jacob for ever.” The literal fulfilment of this part of the promise is yet to come. Israel is yet td be gathered. The Jews are yet to be restored to their own land, and to look to Him whom they once pierced, ad their King and their God. Though the accompfishment of this prediction tarry, we may confidently wait {or it. It shall surely come erne day and not tarry. (Hab. ii. 3.)
Finally, says Gabriel,” Of the kingdom of Jesus there ghall be no end.^ Bef(»« His glorious kingdom, the empires of this world shall one day go down and pass away. Xike Kineveh, and Babylon, and Egypt, and Tyre, and
Carthage, they shall all come to nothing one day, and the saints of the most high shall take the kingdom. Before Jesus every* knee shall one day bow, and every tongue confess that He is Lord. His kingdom alone shall prove an everlasting kingdom, and His dominion that which shall not pass away. (Dan. vii. 14, 27.)
The true Christian should often dwell on this glorious promise and take comfort in its contents. He has no cause to be ashamed of his Master. Poor and despised as he may often be for the Gospel’s sake, he may feel assured that he is on the conquering side. The kingdoms of this world shall yet become the kingdoms of Christ. Yet a little time and He that shall come will come, and will not tarry. (Heb. x. 37.) For that blessed day let us patiently wait, and watch, and pray. Now is the time for carrjdng the cross, and for fellowship with Christ’s sufferings. The day draws near when Christ shall take His great power and reign; and when all who have served Him faithfiiUy shall exchange a cross for a crown.
Notes. Lukb I. 26 — 33.
27. — [A virgin espoused.] Let us not fail to note the wise providence by which the mother of our Lord, though a virgin, was a virgin “espoused.” It screened her reputation from unseemly remarks. It provided a helper and protector for her in her time of weakness and need.
28. — [Highly favoured,] The Romanist translation of this word, “full of grace,” does not convey the meaning so well as our own translation, and is moreover liable to shameful perversion. In no way can the word bear the sense of one “full of grace to bestow on others.” The truest sense is that of our marginal reading, “one much graced,” — one who has been made the object of much grace, but not one who has much grace to give.
The Romish prayer, to the Virgin, beginning “Ave Maria,” id a most unhappy perversion of Scripture. Bishop HaU remarks, “The angel salutes the virgin; he prays not to her.
‘He salutes her, as a saint; he prays not to her as a goddess.
26. EXFosrrosY thodgbts.
For us to salute her as he did were gross presumption, for neither are we as he was, neither is she as she was. If he that was a spirit, saluted her that was flesh and blood here on earth, it is not for us that are flesh and blood to salute her which is a glorious spiiit in heaven. For us to pray to her in the angel’s salutation, were to abuse the virgin, the angel, and the salutation,”
29. — [trouhledJ] The Greek word here is very strong and intensive, and nowhere used in the New Testament, excepting in this place.
32, 33. — [Throne of David — Reign over the house of Jacob.’] Let us beware of spiritualizing away the full meaning of these words. The “house of Jacob” does not mean all Ghtistians. The “throne of David” does not mean the office of a Saviour to all Gentile believers. The words will yet receive a literal fulfilmeut, when the Lord Jesus comes the second time, and the Jews are converted. The promise of Gabriel is parallel with Jeremiah xsx. 9. The kingdom of which he speaks, is the glorious kingdom foretold in Daniel vii. 27, before which all other kingdoms are finally to be overthrown at Christ’s second coming.
LUKE L 34 — 88.
34 Then said Mary unto the angel.
How shall this be, seeing I know not
a man?
35 And the angel answered and
said unto her, The Holy Ghost shall
come upon thee, and the power of the
Highest shall overshadow thee: therefore also that holy thing which shall
be born of thee shall be called the
Son of God.
36 And, behold, thy oousin Elisabeth, she hath also conceived a aoii
in her old age: and this is the sixth
month with her, who was called
barren.
37 For with God nothing shall be
impossible.
38 And Mary said, Behold the handmaid of the Xord; be it unto me according to thy word. And the angel departed from her.
Let us mark, in these verses, the reverent and discreet manner in which the angel Gabriel speaks of the great mystery of Christ’s incarnation. In reply to the question of the Virgin, How shall this be P “He uses these remarkable words: ^’ The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee.” We shall do well to follow the example of the angel in all our reflections on this deep subject. Let us ever regard it with holy reverence, and abstain from those unseemly and unprofitable speculations upon it, in which some have unhappily indulged. Enough for us to know that *’ the Word was made flesh,’’ and that when the Son of God came into the world, a real “body was prepared for Him,” so that He “took part of our flesh and blood,” and was “made of a woman.” (John i. 14; Heb. x. 5; Heb. ii. 14; Gal. iv. 4.) Here we must stop. The manner in which all this was effected is wisely hidden from us. If we attempt to pry beyond this point, we shall but darken counsel by words without knowledge, and rush in where angels fear to tread. In a religion which really comes down from heaven there must needs be mysteries. Of such mysteries in Christianity, the incarnation is one.
Let us mark, in the second place, the prominent place assigned to the Holy Ghost in the great mystery of the incarnation. We find it written, “The Holy Ghost shall come upon thee.”
An intelligent reader of the Bible will probably not fail to remember, that the honour here given to the Spirit is in precise harmony with the teaching of Scripture in other places. In every step of the great work of man’s redemption, we shall find special mention of the work of the Holy Ghost. Did Jesus die to make atonement for our sins P It is written that ‘’ through the eternal Spirit He offered Himself without spot to God.” (Heb. ix. 14.) Did He rise again for our justification P It is written that He “was quickened by the Spirit.” (1 Peter iii. 18.) Does He supply His disciples with comfort between the time of His first and second adyent? It is written thai the Oomfortery whom He promised to send is ‘’the Spirit of truth.” (John xiv. 17.)
Let us take heed that we give the Holy Ghost the same place in our personal religion, which we find Him occupying in God’s word. Let ns remember, that all that beHevers haye, and are, and enjoy under the Gospel, they owe to the inward teaching of the Holy Spirit. The work of each of the three Persons of the Trinity is equally and entirely needful to the salvation of every saved soul. The election of God the Father, the blood of God the Son, and the sanctification of God the Spirit ought never to be separated in our Christianity.
Let lis mark, in the third place, the mighty principle which the angel Gabriel lays down to silence all objections about the incarnation, ‘’With God nothing shall bo impossible.”
A hearty reception of this great principle is of immense importance to our own inward peace. Questions and doubts will often arise in men’s minds about many subjects in religion. They are the natural result of our fallen estate of soul. Our faith at the best is very feeble« Our knowledge at its highest is clouded with much infirmity. And among many antidotes to a doubting, anxious, questioning state of mind, few will be found more nsefiil than that before us now, — a thorough conviction of the almighty power of God. With TTitw who called the world into pemg and formed it out of nothing, every thing is possible. Nothing is too hard for the Lord.
There is no sin too blac and bad to be pardoned. The blood of Christ cleanseth from all sin. — There is no heart too hard and wicked to he changed. The heart of stone oan he made a heart of flesh. — There is no work too hard for a helieyer to do. We may do all things through Christ strengthening ns. — There is no trial too hard to he home. The grace of God is suffident for ns. — There is no promise too great to he fulfilled. Christ’s words never pass away, and what He has promised He is able to perform. — ^There* is no difficulty too great for a believer to overcome. When God is for us, who shall be against us P The mountain shall become a plain.-* Let principles like these be continually before our minds. The angel’s receipt is an invaluable remedy. Faith never rests so calmly and peacefully as when it lays its head on the pillow of God’s omnipotence.
Let us mark, in the last place, the meek and ready acquiescence of the Virgin Mary in God’s revealed will concerning her. She says to the angel, “Behold the handmaid of the Lord; be it unto me according to thy word.”
There is far more of admirable grace in this answer than at first sight appears. A moment’s reflection will show us, that it was no light matter to become the mother of our Lord in this unheard of and mysterious way. It brought with it, no doubt, at a distant period great honour; but it brought with it for the present no small danger to Mary’s reputation, and no small trial to Mary’s faith. All this danger and trial the holy Yirgin was willing and ready to risk. She asks no farther questions. She raises no further objections. She accepts the honour laid upon her with all its attendant perils and inconveniences. “Behold,” she says, the handmaid of the Loid.^
EXPOSnOBT THOUGHTS.
Let us seek in our daily practical Christianity to exercise the same blessed spirit of fsdth which we see here in the Virgin Mary. Let us be willing to go anywhere and do anything, and be anything, whatever be the present and immediate inconvenience, so long as God’s will is clear and the path of duty is plain. The words of good Bishop Hall on this passage are worth remembering. “All disputations with God after His will is known, arise from infidelity. There is not a more noble proof of faith than to captivate all the powers of our imderstanding and will to our Creator, and without all questionings to go blindfold whither He will lead us.’’
Notes. Luke I. 34 — 38.
86. — [BeTiold thy cousin Elisabeth.l We should mark how graciously the angel helps the faith of the Virgin Mary, by telling her of a fact which may serve to assist her in receiving his message. This is the manner of God’s dealings. He knows our weakness. It is like our Lord calling for meat, and eating of a broiled fish and honey-comb, to satisfy his disciples of the material reality of his risen body.
LUKE I. 39 — 46.
39 And Mary arose in those days,
and went into the hill country with
haste, into a city of Juda;
40 And entered into the house of
Zacharias, and saluted Elisabeth.
41 And it came to pass, that, when
Elisabeth heard the salutation of
Mary, the babe leaped in her womb;
and Elisabeth was filled with the
Holy Ghost.
42 And she snake out with a loud
voice, and saio, Blessed art thou
among women, and blessed is the
fruit of thy womb.
43 And whence is this to me, that
the mother of my Lord should come
tome?
44 For, lo, as soon as the voice of
thy salutation sounded in mine ears,
the babe leaped in my womb for joy.
46 And blessed is she that believe a:
for there shall be a performance of
those things which were told her from
the Lord.
We should observe in this passage, the benefit of felhw ship and communion between believers. We read of a visit pdid by the Yirgin Mary to her cousin Elisabeth. We are told in a striking manner how the hearts of both these holy womenwere cheered, and their minds lifted up by this interview. Without this visit, Elisabeth might never hare been so filled with the Holy Ghost, as we are here told she was; and Mary might never have uttered that song of praise which is now known all over the Church of Christ. The words of an old divine are deep and true: “Happiness communicated doubles itself. Grief grows greater by concealing: joy by expression.’*
We should always regard communion with other believers as an eminent means of grace. It is a refreshing break in our journey along the narrow way to exchange experience with our fellow travellers. It helps us insensibly and it helps them, and so is a mutual gain. It is the nearest approach that we can make on earth to the joy of heaven. “As iron sharpeneth iron, so doth the countenance of a man his Mend.’* We need reminding of this. The subject does not receive sufficient attention, and the souls of believers suffer in consequence. There are many who fear the Lord and think upon His name, and yet forget to speak often one to another. (Malachi iii. 16.) First let us seek the face of God. Then let us seek the face of God’s friends. If we did this more, and were more careful about the company we keep, we should oftener know what it is to feel “filled with the Holy Ghost.’*
We should observe in this passage, the clear spiritual knowledge which appears in the language of Elisabeth. She uses an expression about the Yirgia Mary which shews that she herself was deeply taught of God. She calls her” the mother of my Lord.’*
62 XXTO^EXGttT THOUOHEB. ’
Those words ^’my Lord’ are so faaiiliar to our ^sm, that we miss the fulness of their meaning. At the time they were spoken they implied far more thaft we are apt to suppose. They were nothing less than a distinct de<- elaration that the child who was to be born of the Yiigin .Mary was the long promised Messiah, the ‘’ Lord “of whom Dayid in spirit had prophecied, the Christ of God. Viewed in this lights the expression is a wonderful example of faith. It is a confession worthy to be placed by the side of that of Peter, when he said to Jesofi “Thou art the Christ”
Let us remember the deep meaning of the words, ‘’the Lord,” and beware of usii them lightly and carelessly. Let us consider that they rightly apply to none but Him who was crucified for our sins on Calvary. Let the recollection of this fact invest the words with a holy reverence, and make us careful how we let them fall from our lips. There are two texts connected with the expression which should often come to our minds. In one it is written, “ISo man can say that Josus is the Lord but by the Holy Ghost.” In the other it is writti, “Every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father.” (1 Cor. xiL 3. Philipp. ii. 11.)
Finally, we should observe in these verses, the higk praise which JEUsabeth bestows upon the grace of faiths “Blessed,” she says, “is she that believed.”
We need not wonder that this holy woman should thus commend faith. No doubt she was well acquainted with the Old Testament Scriptures. She knew the great things that faith had done. What is the whole history of God’s saints in every age but a record of men and women who obtained a good report by faith P What is the simple’ story of all from Abel downwards but a narrative of redeemed sinners who believed, and so were blessed P By faith they embraced promises. By faith they lived. By faith they walked. By faith they endured hardships. By faith they looked to an unseen Saviour, and good things yet to come. By faith they battled with the world, the flesh, and the devil. By faith they overcame, and got safe home. Of this goodly company the Virgin Mary was proving herself one. No wonder that Elisabeth said, ‘’Blessed is she that believed.^’ Do we know anything of this precious faith P This, after all, is the question that concerns us. Do we know anything of the faith of God’s elect, the faith which is of the operation of God P (Titus i. 2. Cdl. ii. 12.) Let us never rest till we know it by experience. Once knowing it, let us never cease to pray that our faith may grow exoeediDgly. Better a thousand times be rich in faith than rich in gold. Gold will be worthless in the unseen world to which we are all travelling. Faith wiH be owned in that world before God the Father and the holy angels. When the great white throne is set, and the books are opened, when the dead are called £rom their graves, and receiving their final sentence, the value c faith will at length be fully known. Men will learn then, if they never learned before, how true are &e words, ‘’ Blessed jare they that beEeved.’’’
Notes. Lukb I. y-45.
89. — [A city of Judah.J It is thoucht by many that this city was Heoron» and by examining Joshua xxi. 9 — ^11, we shall see
EXPOSnOBY THOX76HTS.
there is considerable probability that it was. It is the place where Abraham, the father of the faithful, long dwelt, and the place where Sarah died. Gen. xiii. 18, and xxiii. 2. Few places in Palestine have been so highly honoured.
LUKE I. 46 — 56.
46 And Mary said, My soul doth
maify the Lord,
47 And my spirit hath rejoiced in
God my Saviour.
48 For he hath regarded the low
estate of his handmaiden: for, behold,
from henceforth all generations shall
call me blessed.
49 For he that is mighty hath done
to me great things; and holy is his
name.
50 And his mercy is on them that
fear ‘him from generation to generation.
51 He hath shewed strength with
his arm; he hath scattered the proud,
in the imagination of their hearts.
52 He hath put down the mighty
from their seats, and exalted them of
low degree.
53 He hath filled the hungry with
good things; and the rich he hath
sent empty away.
54 He hath holpen his servant Israel, in remembrance of his mercy;
55 As he spake to our fathers, to
Abraham, and to his seed for ever.
56 And Mary abode with her about
three months, and returned to her
own house.
These verses contain the Virgin Mary’s famons hymn of praise, in the prospect of becoming the “mother of our Lord,” — Next to the Lord’s Prayer, perhaps, few passages of Scripture are better known than this. Wherever the Church of England Prayer-book is used, this hjrmn forms part of the evening service. And we need not wonder that the compilers of that Prayer-book gave it so prominent a place. Io words can express more aptly the praise for redeeming mercy which ought to form part of the public worship of every branch of Christ’s Church.
Let us mark, firstly, the ^11 acquaintance with Scripture which this hymn exhibits. We are reminded as we read it, of many expressions in the book of Psalms. Above all, we are renunded of the song of Hannah, in the book of Samuel. (1 Sam. ii. 2, &c.) It is evident that the memory
of the Blessed Yirgin was stored with Scripture. She was familiar, whether by hearing or by reading, with the Old Testament. And so, when out of the abundance of her heart her mouth spoke, she gave Tent to her feelings in Scriptural language. Moved by the Holy Ghost to break forth into praise, she chooses language which the Holy Ghost had already consecrated and used.
Let us strive, every year we live, to become more deeply acquainted with Scripture. Let yxs study it, search into it, dig into it, meditate on it, until it dwell in us richly. (Ooloss. ii. 16.) In particular, let us labour to make ourselves familiar with those parts of the Bible which, like the book of Psalms, describe the experience of the saints of old. We shall find it most helpful to< us in all our ap« preaches to God. It will supply us with the best and most suitable language both for the expression of our wants and thanksgivings. Such knowledge of the Bible can doubt* less never be attained without regular, daily study. But the time spent on such study is never mis-spent. It will bear fruit after many days.
Let us mark, secondly, in this hymn of praise, the Virgin Mart/*a deep humility. She who was chosen of God to the high honour of being Messiah’s mother, speaks of her own ‘’ low estate,” and acknowledges her need of a ^’ Saviour.’’ She does not let fall a word to show that she regarded herself as a sinless, ^’inmiaculate” person. On the contrary, she uses the language of one who has been taught by the grace of God to feel her own sins, and so far from being able to save others, requires a Saviour for her own soul. We may safely affirm that none would be more forward to reprove the honour paid
36 EXPOSrtOBT THOUGHTS.
by the Bomish Church to the Yirgin Mary, than <he Virgil Mary herself.
.. Let us copy this holy humility of our Lord’s mother, while we stedfastly refuse to regard her as a mediator, or to pray to her. Like her, let us be lowly in our own eyes, and think little of ourselves. Humility is the highest grace that oan adorn the Christian character. It is a true saying of an old divine, that ‘’ a man has just so much Christianity as he has humiHty.” It is the grace, which of all is most becoming to human nature. Abore all, it is the grace which is within the reach of every converted person. All are not rich. All are not learned. All are not highly gifted. All are not inreachers. But all children of God may be dothed with humility.
Let us mark, thirdly, the lively thankfulness of the Virgin Marf/- It stands out prominently in all the early part of her hymn. Her “soul magnifies the Lord.*’ Her “spirit rejoices in Gbd.*’ “All genarations shall call her blessed.” “(Jreat things have been done for her,” We can scarcely enter into the full extent of feelings whioh a holy Jewess would experience on finding herself in Mary’s position. But we should try to recollect them as we read her repeated exjHressions of praise.
We too shall do well to walk in Maary’s steps in this matter, and cultivate a thankful spirit. It has ever been amarkof Qod’smoat diatbgdahed samte m weryage. David, in the Old Testament, and St. Paul, in the ^ew, fxe remarkable for their tbankfolness. We seldom read inuch of their wriidngs without finding them blessing and praising God- Let us rise from our beds every BAorning with a de conviction that we are debton and that
every day we kaye more mercies than we deserve. Let us look around ns every week, as we travel througk the world, and see whether we have not much to thank God for. If our hearts are in the right place, we shall never find any difficulty in building an Ebenezer. Well would it be if out prayers and supplications were more mingled with thanksgiving. (1 Sam. vii. 12. Phil. iv. 6.)
Let us mark, fourthly, the experimental acquaintance with OocCs former deaiingB with Sis people, which the Virgin Mary possessed. She speaks of God as One whose “mercy is on them that fear Him,” — as One who “scat* ters the proud, and puts down the mighty, and sends the rich empty away,” — as One who “ezalteth them of low degree, and filleth ilie hungry with good things.” She spoke, no doubt, in recollection of Old Testament history. She remembered how Israel’s God had put down Pharaoh, and the Ganaanites, and the Philistines, and Sennadierib, and Haman, and Belshazzar. She remembered how He had exalted Joseph, and Moses, and Samuel, and David, and Esther, and Daniel, and never allowed His chosen people to be completely destroyed. And in all God’s dealings with herself, — in placing honour upon a poor woman of Nazareth, — in raising up Messiah in such a dry ground as the Jewish nation seemed to have become,-*-6he traced the handiwork of Israel’s covenant God.
The true Christian should always give close attention to Bible history, and the lives of individual saints. Let us often examine the ‘’ footsteps of the flock.” (Oant. i. 8.) Such study throws light on God’s mode of dealing with His people. He is of one mind. What He does for them, and to them, in time past. He is likely to do in time to come. StLch study will teach ns what to expect, check TiiiwaTraiitable expectations, and encourage ns when cast down. Happy is that man whose mind is well stored with such knowledge. It will make him patient and hopeful.
Let Tis mark, lastly, the firm grasp which the Virgin Mary had of Bible promises. She ends her hymn of praise by declaring that God has “blessed Israel in remembrance of His mercy,” and that He has done “as He spake to our fathers, to Abraham and his seed for ever.” These words show clearly that she remembered the old promise made to Abraham, “In thee shall all nations of the earth be blessed.” And it is evident that in the approaching birth of her Son she regarded this promise as about to be fulfilled.
Let us learn from this holy woman’s example, to lay firm hold on Bible promises. It is of the deepest importance to our peace to do so. Promises are, in fact, the manna that we should daily eat, and the water that we should daily drink, as we travel through the wilderness of this world. We see not yet all things put under us. We see not Christ, and heaven, and the book of life, and the mansions prepared for us. We walk by faith, and this faith leans on promises. But on those promises we may lean confidently. They will bear all the weight we can lay on them. We shall find one day, like the Virgin Mary, that God keeps His word, and that what He has spoken, so He will always in due time perform.
Notes. Luke I. 46 — 56.
47. — My Saviour.’] Let us not fail to notice the Virgin Mary’s expressions of need of salvation. It would be difficult to find
LTTKE, CHAP. t. TSB. 57 — 66. a more complete answer to the Romish doctrine respecting her, and especially the doctrine of the immaculate conception, than her language in this hymn.
51. — [HU arm.] A remark of Whitby on this expression is worth notice. God’s great power is represented by His finger, — His greater by His hand, — His greatest by His arm. The production of lice was by the finger of Goa. Exod. viii. 19; — His other miracles in Egypt were wrought by His hand: Exod. iii. 20; — the destruction of Pharaoh and his host in the Bed Sea,
. by His arm. Exod. xv. 6.”
LUKE I. 67 — 66.
57 Now Elisabeth’s full time came
that she should be delivered; and she
brought forth a son.
58 And her neighbours and her
cousins heard how the Lord had
shewed eat mercy upon her; and
they rejoiced with her.
59 And it came to pass, that on the eighth day they came to circumcise the cMld; and they called him Zacharias, after the name of his father.
60 And his mother answered and
said, Not so; but he shall be called
John.
61 And they said unto her, There
is none of thy kindred that is called
by this name.
62 And they made signs to his father, how he would have him called.
63 And he asked for a writing table,
and wrote, saying, His name is John.
And they maryeUed idl.
64 And his mouth was opened immediately, and his tongue lootedy and he spake, and praised God.
. 6o And fear came on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judsea.
66 And all they that heard them
laid them up in their hearts, saying.
What manner of child shall this be r
And the hand of the Lord wan with
him.
We have in this passage the history of a birth, the birth of a burning and shining light in the Church, the forerunner of Christ Himself, — John the Baptist. The language in which the Holy Ghost describes the event is well worthy of remark. It is written that “The Lord shewed great mercy on Elisabeth.’’ There was mercy in bringing her safely through her time of trial. There was mercy in making her the mother of a living child. Happy are those family circles, whose births are viewed in this light — as especial instances of ‘’the mercy” of the Lord.
40 lSXPOSnX)BY THOTTGRIB.
We 8ee in the oondttct of EUsabeth’s ndghbonrs and oousins a striking example of the kindness we awe to one emothef. It is written that ‘’ They rejoiced with her/^
How much more happiness there woidd be in this evil world, if conduct like that of Elisabeth’s relations was more conunon! Sympathy in one another’s joys and sorrows costs little, and yet is a grace of most mighty power. Like the oil on the wheels of some large engine, it may seem a trifliQg and unimportant thing, yet in reality it has an immense influence on the comfort and well- working of the whole machine of society. A kind word of congratulation or consolation is seldom forgotten. The heart that is wanned by good tidings, or chilled by affliction, is peculiarly susceptible, and sympathy to such a heart is often more precious than gold.
The servant of Christ will do well to remember this grace. It seems ‘^ a little one,” and amidst the din of controversy, and the battle about mighty doctrines, we are sadly apt to overlook it Yet it is one of those pius of the tabernacle which we must not leave in the wilderness. It is one of those ornaments of the Christian character whidi make it beautiful m the eyes of men. Let us not foit that it is enforced upon us by a special precept: “Eejoioe with them that do rejoice, and weep with them that weep.” (Bom. zii. 15.) The practice of it seems to bring down a special blesang. The Jews who came to comfort Mary and Martha at Bethany, s»w the greatest mirade that Jesus ever worked. — Above all, it is com* mended to us by the most perfect example. Our Lord was ready both to go to a marriage feast, and fo weep at a grave. (John ii. 1, &c. John xi. 1, &c.) Let us be ever ready to go and do likewise.
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We see in the ooiidact of Zacharias in this passage, a siriking examph of (he benefit of affliction. He resists the Irishes of his relations to call has new-bom son after hid own name. He clings firmly to the name ‘’ John,” by which the angel Gabriel had commanded hfan to be called. He shews that his nine months’ dumbness had not been inflicted on him in vain. He is no longer faithless, but belieymg. He now believes every word that Gabriel had spoken to him, and every word of his message shall be obeyed.
We need not doubt that the past nine months had been a most profitaUe time to the soul of Zacharias. He had learned, probably, more about his own heart, and about God, than he ever knew before. Hia conduct shews it. Correction had proved instruction. He wa ashamed of his unbelief. Like Job, he could say, ‘^ I have heard of thee by the hearing of the ear, but now mine eye seeth thee.” Like Hezekiah, when the Lord left him, he had found out what was in his heart. (Job xlii. 5. 2 Chron. xxxii. 31.)
Let us take heed that affliction does us good, as it did to Zacharias. We cannot escape trouble in a sin-laden world. Man is born to trouble, as the sparks fly upwards. (Job V. 27.) But in the time of our trouble, let us make earnest prayer that we may ‘’ hear the rod and who hath; appointed it,” that we may learn wisdom by the rod, and not harden our hearts against God. ‘^ Sanctified afflictions,” says an old divine, are ‘^ spiritual promotions,” The sorrow that humbles us, and drives us nearer to God, is a blessing, and a downright gain, lo case is more hopeless than that of the man who, in time of affliction,, turns his back upon
God. There is an awful mark set against one of the kings of Judah: ‘^ In the time of his distress he did trespa yet more against the Lord: this is ttiat king Ahaz.” (2 Chron. xxviii. 22.)
. We see in the early history of John Baptist the nature of the blessing that we should desire for all young children. We read that “the hand of the Lord was with him.”
We are not told distinctly what these words mean. We are left to gather their meaning from the promise that went before John before his birth, and the life that John lived all his days. But we need not doubt that the hand of the Lord was with John to sanctify and renew his heart — to teach and fit him for his office — to strengthen him for all his work as the forerunner of the Lamb of God — to encourage him in all his bold denunciation of men’s sins — and to comfort him in his last hours, when he was beheaded in prison. We know that he was filled with the Holy Ghost from his mother’s womb. We need not doubt that from his earliest years the grace of the Holy Ghost appeared in his ways. In his boyhood as well as in his manhood the constraining power of a mighty principle from above appeared in him. That power was the “hand of the Lord.”
This is the portion that we ought to seek for our children. It is the best portion, the happiest portion, the only portion that can never be lost, and will endure beyond the grave. It is good to have over them “the hand” of teachers and instructors; but it is better still to have “the hand of the Lord.” We may be thankful if they obtain the patronage of the great and the rich. But we ought to care far more for their obtaining the favour of God. The hand of the Lord is a thousand times better than the hand of Herod. The one is weak, foolish, and uncertain; carg to day. and beheading to-morrow. The other is almighty, all- wise, and unchangeable. Where it holds it holds for evermore. Let us bless God that the Lord never changes. What He was in John the Baptist’s days. He is now. What He did for the son of Zacharias, He can do for our boys and girls. But He waits to be entreated. If we would have the hand of the Lord with our children, we must diligently seek it.
Notes. Luke I. 57 — 66.
59. — [Eighth day.] This was in accordance with Leviticus xii. 3. If a child died uncircumcised before the eighth day, we find nothing in Scripture to warrant our saying that it was not saved. By parity of reason we may justly conclude that baptism is not absolutely necessary to the salvation of infants under the Christian dispensation. It is not the want of ordinances, but the contempt of them that destroys souls. Of this contempt a little infant cannot be guilty.
62. — [Made signs.’] This expression seems to make it probable that Zacharias was deaf as well as dumb.
LUKE I. 67 — 80.
67 And his father Zacharias was filled with the Holy Ghost, and prophesied, saying,
68 Blessed be the Lord God of Israel; for he hath visited and redeemed his people,
69 And hath raised up an horn of
salvation for us in the house of his
servant David;
70 As he spake bvthe mouth of his
holy prophets, whicn have been since
the world began:
71 That we should be saved from
our enemies, and from the hand of all
that hate us:
72 To periorm the mercy promised
to our fathers, and to remember his
holy covenant;
73 The oath which he sware to our
father Abraham,
74 That he would grant unto us,
that we being delivered out of the
hand of our enemies, might serve
him without fear,
75 In holiness and righteousness
before him, all the days of our life.
76 And thou, child, shalt be called
the prophet of the Highest: for thou
shalt go before the face of the Lord
to prepare his ways;
77 To give knowledge of salvation
unto his people by the remission of
their sins,
78 Through the tender mercy of
our God; whereby the daysprmg from
on high hath visited us,
79 To give light to them that sit
in darkness and in the shadow of
death, to guide our feet into the way
of peace.
80 And the child grew, and waxed
strong in spirit, and was in the deserts
till the dAy of his shewing unto
Israel.
Another hymn of praise demands our attention in these verses. We have read the thanksgiving of Mary, the mother of our Lord. Let us now read the thanksgiving of Zacharias, the father of John the Baptist. We have heard what praises the first advent of Christ drew from the Yiigin of the house of David. Let us now hear what praise it draws from an aged priest
We should notice, firstly, the deep thtmkfulnesa of a Jewish believer’s heart, in the prospect of Messiah’s appearing. Praise is the first word that falls from the mouth of Zacharias as soon as his dumbness is removed, and his sqpeech restored. He begins with the same expression with which St. Paul begins several of his epistles: “Blessed be the Lord.”
At this period of the world we can hardly understand the depth of this good man’s feelings. We must imagine ourselves in his position. We must fancy ourselves seeing the fulfilment of the oldest promise in the Old Testament, — the promise of a Saviour, and beholding the accomplishment of this promise brought near to our own door. We must try to realize what a dim and imperfect view men had of the Gospel before Christ actually appeared, and the shadows and types passed away. Then perhaps we may have some idea of the feelings of Zacharias when he cried out, “Blessed be the Lord.”
It may be feared that Christians have very low and inadequate conceptions of their amazing privileges in living under the full light of the Grospel. We have probably a very faint idea of the comparative dimness and twilight of the Jewish dispensation. We have a very feeble notion of what a church must have been before
the ineaxnatioQ of dmst Let us open our eyes to tiiie extent of our obligatioiui. Let ns learn from the example of Zacharias, to be more thankM.
We should notice, secondly, in this hynm of praise, bow much stress Zacharias lays an OocCs fulfilment of Bis promises. He declares that God has “visited and redeemed his pe<^le,” speaking of it in the manner cS. the prophets as a thing already accomplished, because sure to take {dace. He goes on to proclaim the instrument of this redemption, — “a horn of salvation,” — a strong Saviour of the house of David. And then he adds that all this is done, “as He spake by the mouth of His holy prophet, — to perform the mercy promised, — to remember His holy covenant,-’-<ind the oath which He sware to our father Abraham.”
It is dear that the souls of Old Testament believers fed much on God’s promises. They were obliged to walk by faith far more than we are. They knew nothing of the great facts which we know about Christ’s life, and death, and resurrection. They looked forward to redemption as a thing hoped for, but not yet seen, — and their only warrant for their hope was God’s covenanted word. Their faith may well put us to shame. — So far from dis* paraging Old Testament believers, as some are disposed to do, we ought to marvel that they were what they were.
Let us learn to rest on promises and embrace them as Zacharias did. Let us not doubt that every word of God about His people concerning things future, shall as •urely be fulfilled as every word about them has been fulfilled concerning things past. Their safety ta secured by promise. The w(^id, the flesh, and the devil, shall never preyail against any believer. — Their acquittal at the last day is secured by promise. They shall not come into condemnation but shall be presented spotless before the Father’s throne. — Their final glory is secured by promise. Their Saviour shall come again the second time, as surely as He came the first, — to gather His saints together and to give them a crown of righteousness. — Let us be persuaded of these promises. Let us embrace them and not let them go. They will never fail us. God’s word is never broken. He is not a man that He should lie. We have a seal on every promise which Zacharias never saw. We have the seal of Christ’s blood to assure us, that what God has promised God will perform.
We should notice, thirdly, in this hymn, what clear views of Christ* 8 kingdom Zacharias possessed. He speaks of being ‘’saved and delivered from the hands of enemies,’’ as if he had in view a temporal kingdom and a temporal deliverer from Gentile power. But he does not stop here. He declares that the kingdom of Messiah, is a kingdom in which His people are to ‘’ serve TWm, without fear, in holiness and righteousness before Him.” This kingdom. He proclaimed, was drawing nigh. Prophets had long foretold that it would one day be set up. In the birth of his son John the Baptist, and the near approach, of Christ, Zacharias saw this kingdom close at hand.
The foundation of this kingdom of Messiah was laid by the preaching of the Gospel. From that time the Lord Jesus has been continually gathering out subjects from an evil world. The full completion of the kingdom is an event yet to come. The saints of the Most High shall one day have entire dominion. The little stone of the f
Gospel-kingdom shall yet fill the whole earth. But whether in its incomplete or complete .state, the subjects of the kingdom are always of one character. They “serve God without fear.” They serve God “in holiness and righteousness.”
Let us give all diligence to belong to this kingdom. Small as it seem now, it will be great and glorious one day. The men and women who have served God in “holiness and righteousness” shall one day see all things put under them. Eveiy enemy shall be subdued, and they shall reign for ever in that new heaven and earth, wherein dwelleth righteousness.
We should notice, finally, wh(U clear views of doctrine Zacharias enjoyed. He ends his hymn of praise by addressing his infant son John the Baptist. He foretells that he shall “go before the face “of Messiah, and” give knowledge of the salvation” that He is about to bring in, — a salvation which is all of grace and mercy, — a salvation of which the leading privileges are ‘^ remission of sins,” “light,” and “peace.”
Let us end the chapter by examining what we know of these three glorious privileges. Do we know anything of pardon? Have we turned from darkness to light? Have we tasted peace with God? These, after all, are the realities of Christianity. These are the things, without which church-membership and sacraments save no one’s soul. Let us never rest till we are experimentally acquainted with them. — Mercy and grace have provided them. Mercy and grace will give them to all who call on Christ’s name. — Let us never rest till the Spirit witnesses with our iirit that our sins are forgiven us, — that we have passed from, darkness to light, and that we are actually walking in the narrow way, the way of peace.
ITOTBB. LUKB I. 67 — 80.
00. — [An Tiom of salvation.] Henry Venn remarks, “The horn of an animal is its weapon for defence and vengeance, its ornament and beauty too. It is used therefore in the prophetic style, to denote the power of the strongest empires. In the same sense we are to understand it here. By this image the exceeding greatness of the Redeemer’s strength, and the never-ceasing exertion of it in behalf of His church are signified.” — Venn on the prophecy of Zacharias.
70. — [He spake by the mouth of his holy prophets.] Let us note that it is expressly said that “God spake” by the prophets. When we read their words, we read the words of God. Burgon gives the following apt quotation from Hooker: — “They neither spake nor wrote any word of their own, but uttered syllable by svUable as the Spirit put it into their mouths; no otherwise than as the harp or the lute doth give a sound according to the discretion of his hands that holdeth and striketh it with skill.”
71, 74. — [Our enemies.] We are left to gather from other sources, who are meant by these “enemies.” It is highly improbable that the expression is to be taken only in a spiritual sense, and that Zacharias only means that Ghhst delivers His believing people from the world, the flesh, and the devil. It is far more probable that the prophecy of Zacharias, speaking, as he did, when filled with the Holy Ghost, looks far forward into all time, and includes both the second and the first advents of Jesus Christ. In this view the expression “enemies” includes not only the spiritual enemies from whom Jesus delivers His people now, but the literal enemies from whom He will deliver His redeemed Ghiu’ch, and the scattered tribes of Israel, at His future second appearing.
78. — [Dayspring.] This must mean Christ Himself. He is called in Malachi, “the Sun of righteousness,” and in Peter, “the day-star,” and in Revelation, “the bright and morning star.” (Mai. iv. 2. 2 Peter i. 19. Rev. xxii. 16.) All are figurative expressions, teaching the same grand truth, that “Christ is the light of the world.” (John viii. 12.)