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the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.

18 And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years.

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.

CHAP. I.

[struck speechless.

21 And the people waited for Zacharias, and marvelled that he tarried so long in the temple.

22 And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless.

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 hid 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. (A)

EXPOSITION.

(A) Ver. 1—25. Luke, after a short preface, relates the parentage and conception of John the Baptist.-Who the many here referred to were, who had set forth decla. rations or narratives of the transactions here referred to, it is impossible to ascertain. It is most probable that Luke had neither seen the gospel of Mark nor the Greek of Matthew, which if written, considering the slow process of transcribing, could hardly be got into circulation before this was written. Nor could he refer to any of the Apocryphal Gospels now existing, few or none of which appear to have been written until after the canon of Scripture was completed. We must therefore suppose the reference to have been made to the narratives or memoranda of private Christians, which though in the main true and honest, were not written by eye-witnesses of the facts, nor under the guidance of inspiration.

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were believed. The facts fully bore out (or fulfilled) the Old Testament predictions, to which most of the New are made answerable. Observing in these, however, many things omitted which himself had received from eye-witnesses of the event, or divinely accredited "Ministers of the word," St. Luke thought it his duty to compile the gospel now before us, in which he takes a wider range, and traces a longer succession of events than either of the other Evangelists: beginning with the conception of John the Baptist, and proceeding to the ascension of our Lord to heaven, which he alone describes.

This Gospel is addressed personally to a friend of the name of Theophilus, whose rank in society intitled him to the stile of most excellent, or noble; and who at the same time had been early instructed in Christianity.

We come now to the narrative, which begins with the parentage, conception, and birth of John the Baptist. His parents "were two pious Jews, among that select few who waited for the Messiah, having some (tolerably) correct ideas of the nature of his kingdom. Zacharias was a priest, who officiated in his turn in the

NOTES-Chap. I. Con.

Ver. 19. I am Gabriel-The same as appeared to Daniel (chap. viii. 16; ix. 21).- That stand in the presence of God-which implies high rank. See Note on Matt. xviii. 10.

Ver. 22. Speechless evidently both deaf and dumb; for when the father came to the circumcision, instead of asking verbally by what name he should be called, they made signs" to him.

Ver. 23. The days of his ministration—that is,

his week, during which he was not allowed to leave the precincts of the temple.

Ver. 24. And after those days-that is, when he returned to his own house. And hid herselfmeaning, lived a very retired life, her husband being deaf and dumb, and not disclosing her situation, probably, to any one, till she received the visit of her consin Mary.

Ver. 25. To take away my reproach—that is, of barrenness.

An angel appears]

CHAP. I.

26¶ And in the sixth month the angel 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 was Mary.

28 And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women.

29 And when she saw him, 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 thy womb, and bring forth a son, and shalt 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:

[to the Virgin Mary.

33 And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.

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 cousin Elisabeth, she hath also conceived a son 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 Lord; be it unto me according to thy word. And the angel departed from her. (B) 39 ¶ And Mary arose in those days,

EXPOSITION.

temple, and whose work as such was to burn incense [within the sanctuary] while the multitude were in the act of prayer in the outer court. What a striking illustration we have here of the Christian economy, even in the type! How delightful the idea, that while thousands of congregations of the faithful are praying in the outer courts below, Jesus is gone into heaven itself, and there offers the incense of his own merits.

"The prayers of the multitude in the outer court continued, it seems, during the whole time of the offering of incense. But on this day, when the birth of the Baptist was announced, Zacharias stayed much longer in the [sanctuary] than usual, and the people marvelled that he tarried so long. But he had seen an angel, and had been detained to hear tidings of a son, and some distant tidings of the long-expected Saviour himself. Not paying that credit to the message from heaven that he ought to have done, he was struck dumb; and when he came out, he could not speak to the

people; but by his signs, they understood that he had seen a vision. After his allotted time of service was over at the temple, Zacharias returned home; and at length John was born, when his father's speech was restored; and being filled with the Holy Ghost, he burst forth into a divine rapture, going back to ancient prophecies of the blessings of Messiah's reign, and exulting in what God was now about to do for his people. In these divine strains we find him describing the work of his son, as the forerunner of Christ; using allusions which show that he expected from the Messiah higher blessings than any of a political nature. Elisabeth also, being filled with the Holy Ghost, was inspired like Zacharias, and congratulated her relative [as we shall see in the next section] in the most pious and affectionate strains." (Rev. W. Ward's Reflections, &c. p. 191.)

(B) Ver. 26-38. The angel Gabriel announces the pregnancy of the Virgin Mary.

NOTES.

Ver. 28. Highly favoured-Margin, "Graciously accepted."The Lord is with thee, &c.-Camp. The Lord (be) with thee, thou happiest of women." Ver. 29. She was troubled-doubtless alarmed at seeing a stranger in her apartment, and not less so, if the splendour which attended him (as is probable) marked him to be a messenger from heaven.

Ver. 32. He shall be great, &c.-These words of

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-The foundation of this miraculous event lies in the doctrine of the fall, whereby human nature, being depraved in its root, could bring forth only a depraved offspring; for "who can bring forth a clean thing out of an unclean?" None but God, assuredly, and he only by miracle, of which we have an instance before us in the fact of the miraculous conception, on which we shall introduce the following delicate and sensible remarks of Dr. David Hunter, of St. Andrew's.

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"If there are mysteries in the natural world, it is not unreasonable to admit, that in the intellectual world there are objects too wide for our grasp, which appear the wider and greater, the nearer we approach them. Such are the being of God, his perfections, his providence; and such is the great mystery which stands in the front of the gospel, God manifested in the flesh.' (1 Tim. iii. 16.) In all these objects there is something so grand, that ideas fail us when we pretend to trace them with more than ordinary care. By a modest inspection, we know all that can be known. Doubts and anxieties never fail to be the recompense of an over curious search.

"The mysterious birth of Jesus calls for our attention, as a memorable incident in his history; not on purpose to explain, or account for it, but rather to show the propriety with which it is introduced, and is made a part of the history. The world, at least the Jews, had been prepared for this mysterious event, by clear predictions given a long time before the accomplishment; and the age in which Jesus appeared, had the additional advantage of being prepared by the memorable circumstances of the birth of his harbinger, John the Baptist." (Hunter's Observations, vol. i. p. 2, 3.)

Matthew, writing for his countrymen, the Jews, connects this event with a prediction of Isaiah, on which we have offered some remarks in the commencement of the present volume (p.9); Luke, writing for Gentile readers, instead of refering to the prophets, connects the birth of Jesus with that of John the Baptist, an event in some respects little less miraculous, since his pious parents seem to have been much in the same circumstances with Abra

ham and Sarah, previous to the birth of Isaac.

The messenger employed to announce this extraordinary event is of the angelic order; one of those who attended on the immediate presence of Deity, and by name the same as had formerlyen sent on more than one mission to the prophet Daniel. We know nothing of angels, but from the Scriptures, and by them no more than is necessary to the history of mankind. It has been mentioned as an hum

ble mission for a person of his rank, to be sent on a message to a poor maiden of Judea: but then the message is of such a nature as would be thought an honour to an archangel, could we suppose angels capable of any farther views than obedience to their Maker. As it was the delight of Jesus to do his Father's will, so doubtless must it be the delight of every unfallen creature, independent of every other consideration. The late excellent Mr. Newton has somewhere a thought like this: Were two angels commissioned, the one to be prime minister of an empire, and the other to sweep the streets of its metropolis; the latter would have no wish to supersede the other, but obey with equal pleasure.

The birth of Jesus is announced, as that of the "Son of God:" a term confessedly employed in various senses, and here, we think, with an eminent German critic (Kuinöel), “used to signify that Christ was procreated by an immediate divine intervention in which sense Adam also is called the son of God." (See Dr. Smith's Messiah, vol. ii. p. 48.)

:

There seems a striking difference between the manner in which Zacharias and the Holy Virgin received their heavenly messenger. The former, though a priest, found it difficult to believe the possibility of the event announced. The latter, though a virgin of very early age (supposed not more than about 13), immediately submits to the announcement of the divine pleasure; "Be it unto me according to thy word!" an expression that intimates at once her faith and modesty. She is no sooner told that it should be the effect of a divine power, than she submits without farther scruple, and requires no sign to confirm the angel's message, as Zacharias did.

The hymn of]

CHAP. I.

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[the Virgin Mary.

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. (C)

57 Now Elisabeth's full time came that she should be delivered; and she brought forth a son.

58 And her neighbours and her

EXPOSITION.

(C) Ver. 39-56. The Virgin Mary's visit to her cousin Elisabeth.-It appears from this narrative, that the priests who officiated in the temple-service, oft-times resided at some distance from it, as Zacharias probably at Hebron, a city of the priests, in the hill country of Judah, and went to Jerusalem (distant about 20 miles) only in their turns of service. The Virgin Mary, being informed by the angel that her cousin Elisabeth had also been the subject of a miraculous power, hastened to visit her, though at the distance of three or fourscore miles; which, being only espoused to Joseph, and not yet taken home, she could do, by consent of her parents, without consulting him; and her pregnancy seems not to have been made known to him till after her return. The conversation of Elisabeth with Mary, shows that she was equally pious, and without envying the superior honour of her young cousin, thankfully accepted that which had been assigned to her.

In this chapter and the next we have three hymns; namely, those of the Holy Virgin, of Zacharias, and of the venerable Simeon, all which are in the true style of Hebrew poety, and are so rendered by Bp. Jebb, in his late ingenious Disquisitions on the Sacred Literature of the New Testament.

Though the nature and construction of this poetry be a subject beyond the sphere of a Cottage Bible; yet is some general idea of it so necessary to give our readers a just insight into the Scriptures of both Testaments, that in our Introduction to the Book of Job we have thrown out a few hints upon this subject; and some short specimens have been interspersed on Gen. iv. 23; Ps. xxii. xxiv. lxxxiv. &c. But that most to our purpose will be found in 1 Sam. ii. ver. 1-10, being the song of Hannah, on the model of which the Magnificat of Mary is evidently formed, of which we shall here give the accurate and spirited translation of Bp. Jebb:

NOTES.

Ver.39. A city of Juda-namely Hebron, about 20 miles south of Jerusalem. Calmet's Dict. Ver. 44. The babe leaped in my womb for joy.— This seems to justify a literal interpretation of ver. 15 Ver. 45. She that believed-meaning Mary, who "stumbled not at the promise through unbelief," as Zacharias seems to have done.

Ver. 48. All generations shall call me blessed.This has been literally fulfilled, and in the church of Rome carried to great excess.

Ver. 51. He hath scattered the proud-Jebb, "the supercilious;" but the word is generally rendered proud" in the New Testament, and we think it quite unnecessary to introduce a word that many

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Bible readers would not understand: a fault of which we must do this learned writer the justice to admit that he is not often guilty; and even in this case, in his following commentary, he retains the common translation, proud.

Ver. 54. He hath holpen (or helped) — Doddr. "succoured;" Camp. "Supported."

Ver. 55. As he spake to our fathers-Doddr. places these words in a parenthesis.

Ver. 56. About three months-allowing time for her travelling, probably on foot, on her return she must be in the fifth month of her pregnancy, which was sufficient to excite Joseph's suspicions. See Matt. i. 19.

The prophecy]

S. LUKE.

cousins heard how the Lord had shewed great mercy upon her; and they rejoiced with her.

59 And it came to pass, that on the eighth day they came to circumcise the child; 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 marvelled all.

64 And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God.

65 And fear came on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judea.

66 And all they that heard them

[of Zacharias: laid them up in their hearts, saying, What manner of child shall this be! And the hand of the Lord was with him.

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 by the mouth of his holy prophets, which 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 perform 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

EXPOSITION-Chap. I. Continued.

"My soul doth magnify the Lord, And my spirit exulted in God my Saviour: For he hath regarded the lowliness of his handmaiden;

For behold, from henceforth all nations shall call me blessed;

For great things hath the Powerful One done for me,
And holy is his name:

And his mercy is from generation to generation,
Over them who fear him:

He hath wrought strength with his arm;

He hath scattered the supercilious in the imagination of their heart:

He hath cast down potentates from their thrones;
And hath exalted the lowly.

The hungry he hath filled with good things,
And the rich he hath sent empty away.
He bath succoured Israel his servant;
In remembrance of mercy

(As he promised our fathers) To Abraham, and to his seed for ever."

(Jebb's Sac. Lit. p. 392, 393.)

The nativity of Jesus differs from that of the whole human race, in more than one respect - it was voluntary; he "humbled himself, made himself of no reputation, took upon him the form of a servant;" and being thus "found in fashion as a man," he submitted to all the pains our sins had merited. (Phil. ii. 7.)

"How condescending and how kind,
Was God's eternal Sou!
Our misery reach'd his heavenly mind,
And pity brought him down." (Watts.)

NOTES-Chap. I. Con.

Ver. 63. A writing table - Doddr. "Tablet ;" Camp. "Table-book." This was a piece of board covered with wax, or, in some cases, with sand, on which they wrote with a metal or wooden style, or pen. His name is JOHN.-It was customary at the time of circumcision for the father to name the child; and this was not an uncommon name under the Old Testament, though our translators there render it Johanan: either way it signifies grace or favour; implying that this child was a special favour bestowed upon his parents.

Ver. 66. What manner of child-It seems to have been a general opinion that children born under such remarkable circumstances, were intended for some great design.

Ver.69. An horn of salvation.-See Note on 1 Sam. ii. 1. "A horn of salvation" is literally the power that saves us, meaning, the Messiah.

Ver. 70. Since the world began-Doddr. " From the beginning of time." Prophecy seems to have been almost as early as language; for the first prediction seems to have been delivered from the Shekinah, immediately after the fall. Lamech used the poetic style, Enoch, the 7th from Adam, prophecied, and from his days to the destruction of Solomon's temple, the world was not, perhaps, without a prophet.

Ver. 78. Through the tender mercy-literally, "the bowels of mercy of our God;" a strong Hebraism. The day-spring-or dawn, or, as some render it, "the rising sun;" alluding to Mal. iv. 2. The Greek term (anatole) answers to the Hebrew rendered branch; but properly signifies a new shoot arising from a decayed root, see Isa. xi. 1; and may therefore well apply to the first streaks of day, which predict the returning sun.

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