30 The character of Zacharias and Elizabeth. SECT. proportionable to his condescension in becoming flesh for us, and ii. pitching his tabernacle among miserable and sinful mortals?Ver. Happy apostles that beheld his glory! And surely there are in his 11 word such reflections of it as we may also behold, and as will oblige us to acknowledge it to be a glory that became the Onlybegotten of the Father. Let us cordially receive him as full of grace and truth, that we 12 also may stand entitled to the privileges of God's children. And if we are already of that happy number, let us not arrogate the glory of it to ourselves, or ascribe it entirely to those who have been the instruments of this important change; but remember that of his 13 own will God hath begotten us by the word of his power, and that of him we are in Christ Jesus: to him then let us refer the ultimate praise, if that divine and almighty Saviour be made unto us wisdom and righteousness and sanctification and redemption. 1 Cor. i. 30. SECT. iii. I. 5. SECT. III. An angel appears to Zacharias to give him notice of the birth of Luke I. 5-25. LUKE I. 5. LUKE I. 5. THERE was in the days of Herod, the king of Judea, a certain priest, named Zacharias of the course was of the daughters of Aaron, and her name of Abiah: and his wife was Elizabeth. IN the days of Herod the Great, whom the Romans had made king of Judea, there was Luke a priest named Zacharias, who belonged to that course of priests in the temple which was called the course of Abiah: as Abiah was the head of one of the twenty-four courses into which David distributed the priests (compare 1 Chron. xxiii. 6, and xxiv. 10.) whose memory was still kept up, though none of his line returned from the captivity: And his wife (that is, the wife of Zacharias) was one of the daughters of the honourable family of Aaron, and her name was Elizabeth. 6 And they were both of them persons of a very fair 6 And they were character among men; and not only so, but God, walking in all the both righteous before sincerely and eminently righteous in the sight of commandments and orGod, walking before him in the simplicity of their dinances of the Lord hearts, in a faithful observance of all the moral commands, as well as ceremonial ordinances and institutions of the Lord, in a very blameless and 7 exemplary manner. And they had no child, because Elizabeth was barren; and so pious a man a a Moral commands, as well as ceremonial institutions.] Some have thought this distinction too nice but it is certain the word dixawala is sometimes used to signify ceremonial institutions (see Heb. ix. 1, 10), though it is often taken in a much more extensive sense. It is, however, as blameless. 7 And they had no because that child, Elizabeth An angel appears, and foretells the birth of John. now well striken in years. iii. 31 Elizabeth was barren, as Zacharias was, would not, on any terms, think SECT. and they both were of taking another wife while she lived; and indeed there was no human prospect that their family would ever be built up, because they were both very far advanced in years. 8 And it came to pass, that, while he office before God, in the order of his course, 9 According to the executed the priest's custom of the priest's office, his lot was to burn 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 ap peared unto him an angel of the Lord, incense. Luke 1. 7. And it came to pass, that when he was at Je-8 rusalem, performing the priest's office before God, in the order of his course, or of the class to which he belonged, According to the custom of assign- 9 ing the respective offices of the priesthood to particular persons then in waiting, which was done by lot, it so happened, that his lot was then to perform the most honourable service of daily ministration, that is, to burn incense on the golden altar which was before the Lord, contiguous to the holy of holies. (Exod. xxx. 7. xl. 5—26.) This he accordingly did, when he went into the temple of the Lord, either at the time of morning or evening sacrifice. And the whole multitude 10 of pious Jews assembled for divine worship (ac. cording to the usual custom of the people at that time), were praying without in the courts of the temple at the time of incense, to declare their concurrence with the priest in that intercession which he was making to God on their account. Compare Rev. viii. 3, 4. And, while Zacharias was in the midst of his 11 devotions, on a sudden there appeared to him a standing on the right person, whom, by the form and manner of his side of the altar of appearance, he immediately knew to be an angel of the Lord; and he was standing at the right hand of the altar of incense, before which he was then 12 And when Za- ministering. And Zacharias, seeing [him], though 12 charias saw him he was he was a man of such remarkable and expetroubled, and fear fell rienced piety, was greatly discomposed, and an unusual terror fell upon him. upon him. b Taking another wife while she lived.] Polygamy as well as divorce were, for the hardness of their hearts, tolerated among the Jews; but they seem both to have been, in this age at least, disapproved by persons of the best character. Compare Mal. ii. 14-16, and 1 Tim. iii. 2. c Were praying without at the time of incense.] This was the foundation of that elegant figure by which prayer is so often compared to incense; (see Psal. cxli. 2. Mal. i. 11. Rev. viii. 3, 4.) and perhaps one reason of ordaining incense might be to intimate the acceptableness of those pious prayers which were to accompany it. And indeed burning fragrant perfumes was, and in the eastern nations still is, so But important a part of the entertainment of 32 SECT. iii. Luke The design of John's coming declared by the angel. 13. But the angel and thou shalt call his name John. 14. And thou shalt But the angel immediately scattered his fears, said unto him, Fear and said unto him, with great gentleness of aspect not, Zacharias; for thy and voice, Fear not, Zacharias; for I come prayer is heard, and 1. 13. unto thee with no message of terror, but, on the thy wife Elizabeth contrary, I am sent to assure thee that thy fre- shall bear thee a son, quently repeated prayer for the redemption of Israel, as well as that which thou hast formerly offered for a blessing on thine own family, is at length heard: and in proof of it, I add, that Elizabeth thy wife shall ere long bear thee a son to comfort thee in this thy declining age; and, in token of the gracious regard of God to him, thou shalt call his name John, that is, the grace and favour of God, to intimate that the Divine Grace shall, in a very eminent manner, be upon 14 him. And this intimation shall be abundantly answered: for he shall be a person of so distinguished a character, that thou shalt have joy and transport in him; and many others shall also have reason to rejoice with thee on occasion of his 15 birth. For he shall be great, not in circumstances of outward dignity and splendor, but what great in the sight of is infinitely more important, in the sight of the the Lord, and shall Lord, even Jehovah his God, whose approbation strong driuk; and he is the highest glory and, in token of his being shall be filled with the in a peculiar manner separated to his service, his mother's womb. like the ancient Nazarites, Numb. vi. 3.) he shall drink neither wine nor any other sort of intoxicating liquor; and he shall be so early remarkable for wisdom and piety, that he shall appear to be filled with the Holy Spirit, even from his 16 mother's womb. And, thus trained up and ani have joy and gladness, and many shall rejoice at his birth. 15. For he shall be drink neither wine nor Holy Ghost, even from 16. And many of mated for service, he shall, when he appears un- the children of Israel der a public character, turn many of the children shall he turn to the of Israel to the Lord their God; whose ways they Thy prayer is heard.] No doubt he had often prayed for children; but, as he seems now to have given up all expectations of that kind, it is reasonable to conclude that these words chiefly relate to his prayers for the deliverance of Israel by the Messiah, whose appearance was then expected by pious persons conversant in the sacred writings (Luke ii. 25, 38. xix. 11. xxiii. 51,) and the more earnestly desired just at this time, as they suffered so many grievous things by the oppression of the Romans and the tyranny of Herod, which toward the close of his reign grew more and more insupportable. e Thou shalt call his name John.] It was the office of the father to name the child. Compare verse 62. It is well known that have Lord their God. this name, in Hebrew JOHANAN, (which occurs near thirty times in the Old Testament, though the English reader is not aware that it is the same,) is derived from JEHOVAH and CHEN, and properly signifies the grace and favour of the Lord. Elhanan, and many of the other proper names among the Hebrews, had such a kind of signification, and probably were given in token of their good wishes to the infant that received them. Joy and transport.] Ayakacis properly answers to the word exultation, or leaping for joy, and is far more expressive than gladness. Compare 1 Pet. i. 8. iv. 13. and Mat. v. 12.. in which last places we render it by being exceeding glad. To Zacharias should be dumb till the birth of his son. rit and power of Elias, dient to the wisdom of the Lord. iii. 33 have so generally forsaken, even while they are SECT. professing themselves to be his peculiar people and boasting in such an extraordinary relation to Luke 17. And he shall go him. And, to prepare them to receive the Lord 1. 17. before him in the spi- their God appearing in the person of the Mesto turn the hearts of siah, he shall go before him, as an illustrious harthe fathers to the chil- binger, in the spirit and power of Elijah; that is, dren, and the disobe- animated by the same sanctity, courage and the just, to make ready zeal for reformation, which appeared so remarka people prepared for able in that celebrated prophet; and, according to that prediction of Malachi, (with which the sacred canon concludes, Mal. iv. 6.) he shall meet with such glorious success in his ministry, as to convert the hearts of the fathers with those of the children; that is, he shall bring many both of the rising and the declining age, to that real piety towards God, which will be the surest band of their mutual duty towards each other: and many of those who have hitherto been disobedient to the wisdom of the just; that is, insensible of the obligations to real religion, which is the greatest wisdom, shall he make ready, as a people prepared for the Lord, raising in their minds an expectation of the Messiah, and a disposition to welcome him when he shall appear. 18. And Zacharias said unto the angel, And Zacharias then said to the angel, By what 18 Whereby shall I know sign shall I know that this desirable and wonderthis? for I am an old ful event shall be accomplished? for, in the man, and my wife well course of nature, it seems most improbable ; stricken in years. since I am an old man, and my wife is also considerably advanced in years. answering, said unto 19. And the angel, And the angel, answering, said unto him, I am 19 him, I am Gabriel, that Gabriel, that stand in the presence of God, and stand in the presence near the throne of his Majesty, as one of the of God; and am sent chief officers in his celestial court; of whose to speak unto thee, and to shew thee these appearance to Daniel thou hast so frequently read, glad tidings. To convert the hearts of the fathers with those of the children; ipfa xapdias walipwr in Texva.] Here is a plain allusion to Mal. iv. 6. where it is said (as we render it) that Elijah shall turn the heart of the fathers to the children, and the heart of the children to their fathers: "LEB ABOTH AL BENIM," which the seventy render, nagay walees wees vov; in which words it is quoted, Ecclus. xlviii. 10. but St. Luke's version seems as agreeable to the Hebrew. I thought Sir Norton Knatchbull's reason sufficient to justify my rendering it as I have done; which is just as our translators have rendered the like phrase, Judith ix. 10. δέλον επ' αρχοντι, και αρχονία επί θεραποντι, the servant with the prince, and the prince (Dan. with the servant. But, as Mr. L'Enfant and not but follow it. Elsner would render it h From 34 iii. Luke Zacharias should be dumb till the birth of his son. SECT. (Dan. viii. 16. ix. 21.) and it is by a peculiar favour that I am now sent to speak to thee in this form of unusual condescension, and to tell thee 1.20. these joyful tidings. My very appearance ought therefore to have been owned, as a sufficient confirmation of the truth of my message; especially by thee, who canst not but know how frequently in Israel the most illustrious persons have been raised up from parents who had long been 20 barren. And, since thou dost not acquiesce in this, God will give thee a sign; which, while it confirms thy faith, shall also intimate his displeasure against this sinful mixture of unbelief: for, behold, thou shalt, from this moment, be silent, and unable to speak any more, till the day in which these things shall be accomplished, even till the day be fulfilled in their seain which the child shall be born; because thou hast not immediately believed my words, which yet, through the divine indulgence and favour to thee, shall be assuredly fulfilled in their season, that is, as soon as thou canst reasonably expect after thy return home. 20 And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, be cause thou believest not my words, which shall son. 21 And the people and marvelled that he 21 And the people, who stood without, were waiting for Zacharias, that he might dismiss them waited for Zacharias, with his blessing, (Numb. vi. 23-27. and Lev. tarried so long in the ix. 22, 23.) and they wondered that he continued temple. so long in the temple', beyond the usual time: for he stayed a while after the angel disappeared, to present before God such humiliations and thanksgivings as this extraordinary circumstance 22 required. But when he came out he was not able to speak to them; and, by the consternation in which he appeared, they perceived that he had seen a vision in the temple; and he himself, by signs, intimated [it] to them; and he continued deaf and dumb during the remainder of his stay h From parents who had long been bar- eyes, and some of the same expressions So long in the temple.] All that is here at 22 And when he came out he could not speak unto them; and they perceived that he ed unto them, and re recorded might have passed in a few minutes: it seems probable, therefore, that, since the people took notice of his continuing so much longer than ordinary in the holy place, he spent some time in secret devotion, where, in a mixture of holy affections, rising on so great and extraordinary an occasion, he might easily forget how fast the moments passed away. k Deaf and dumb.] As spog signifies deaf, (Mat. xi. 5. Mark vii. 32, 37. ix. 25. and Luke vii. 22.) as well as dumb, (Mat. ix. 33. xii. 22. xv. 31. and Luke xi. 14.) So it is plain, from verse 62, that Zacharias lost his hearing with his speech, during this interval. 1 My |