Text -- Luke 1:68-80 (NET)

1:68 “Blessed be the Lord God of Israel, because he has come to help and has redeemed his people. 1:69 For he has raised up a horn of salvation for us in the house of his servant David, 1:70 as he spoke through the mouth of his holy prophets from long ago, 1:71 that we should be saved from our enemies, and from the hand of all who hate us. 1:72 He has done this to show mercy to our ancestors, and to remember his holy covenant– 1:73 the oath that he swore to our ancestor Abraham. This oath grants 1:74 that we, being rescued from the hand of our enemies, may serve him without fear, 1:75 in holiness and righteousness before him for as long as we live. 1:76 And you, child, will be called the prophet of the Most High. For you will go before the Lord to prepare his ways, 1:77 to give his people knowledge of salvation through the forgiveness of their sins. 1:78 Because of our God’s tender mercy the dawn will break upon us from on high 1:79 to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace.” 1:80 And the child kept growing and becoming strong in spirit, and he was in the wilderness until the day he was revealed to Israel.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Luk 1:68

Hath visited ( epeskepsato ).

An old Greek word with a Hebraic colouring to look into with a view to help. The papyri have plenty of examples of the verb in the sense of inspecting, examining.

Robertson: Luk 1:68

Redemption ( lutrōsin )

here originally referred to political redemption, but with a moral and spiritual basis (Luk 1:75, Luk 1:77).

Robertson: Luk 1:69

Horn of salvation ( keras sōtērias ).

A common metaphor in the O.T. (1Sa 2:10; 2Sa 23:3, etc.). It represents strength like the horns of bulls. Cf. Psa 132:17.

Robertson: Luk 1:70

Since the world began ( ap' aiōnos ).

Better "from of old"(Weymouth, American Revision).

Robertson: Luk 1:73

The oath which he sware ( horkon hon ōmosen ).

Antecedent attracted to case of the relative. The oath appears in Gen 22:16-18. The oppression of the Gentiles seems to be in the mind of Zacharias. It is not certain how clearly he grasped the idea of the spiritual Israel as Paul saw it in Galatians and Romans.

Robertson: Luk 1:74

Delivered ( rhusthentas ).

First aorist passive participle of an old verb, rhuomai . The accusative case appears, where the dative could have been used to agree with hēmin , because of the infinitive latreuein (Luk 1:74) to serve (from latros , for hire). But Plato uses the word of service for God so that the bad sense does not always exist.

Robertson: Luk 1:75

In holiness and righteousness ( en hosiotēti kai dikaiosunēi ).

Not a usual combination (Eph 4:24; Tit 1:8; 1Th 2:10). The Godward and the manward aspects of conduct (Bruce). Hosios , the eternal principles of right, dikaios , the rule of conduct before men.

Robertson: Luk 1:76

Yea and thou ( kai su de ).

Direct address to the child with forecast of his life (cf. Luk 1:13-17).

Robertson: Luk 1:76

Prophet ( prophētēs ).

The word here directly applied to the child. Jesus will later call John a prophet and more than a prophet.

Robertson: Luk 1:76

The Lord ( Kuriou ).

Jehovah as in Luk 1:16.

Robertson: Luk 1:77

Knowledge of salvation ( gnōsin sōtērias ).

"This is the aim and end of the work of the Forerunner"(Plummer).

Robertson: Luk 1:78

Tender mercy ( splagchna eleous ).

Bowels of mercy literally (1Pe 3:8; Jam 3:11). Revised margin has it, hearts of mercy.

Robertson: Luk 1:78

The dayspring from on high ( anatolē ex hupsous ).

Literally, rising from on high, like the rising sun or stars (Isa 60:19). The word is used also of a sprouting plant or branch (Jer 23:5; Zec 6:12), but that does not suit here.

Robertson: Luk 1:78

Shall visit ( epeskepsetai )

, correct text, cf. Luk 1:68.

Robertson: Luk 1:79

To shine upon ( epiphānai ).

First aorist active infinitive of epiphainō (liquid verb). An old verb to give light, to shine upon, like the sun or stars. See also Act 27:20; Tit 2:11; Tit 3:4.

Robertson: Luk 1:79

The shadow of death ( skiāi thanatou ).

See Psa 107:10, where darkness and shadow of death are combined as here. Cf. also Isa 9:1. See note on Mat 4:16. To guide (tou kateuthūnai ). Genitive of the articular infinitive of purpose. The light will enable them in the dark to see how to walk in a straight path that leads to "the way of peace."We are still on that road, but so many stumble for lack of light, men and nations.

Robertson: Luk 1:80

Grew ( ēuxane ).

Imperfect active, was growing.

Robertson: Luk 1:80

Waxed strong ( ekrataiouto ).

Imperfect again. The child kept growing in strength of body and spirit.

Robertson: Luk 1:80

His shewing ( anadeixeōs autou ).

Here alone in the N.T. It occurs in Plutarch and Polybius. The verb appears in a sacrificial sense. The boy, as he grew, may have gone up to the passover and may have seen the boy Jesus (Luk 2:42-52), but he would not know that he was to be the Messiah. So these two boys of destiny grew on with the years, the one in the desert hills near Hebron after Zacharias and Elisabeth died, the other, the young Carpenter up in Nazareth, each waiting for "his shewing unto Israel."

Vincent: Luk 1:69

Horn

Compare Psa 132:17.

Vincent: Luk 1:70

That have been since the world began ( ἀπ ' αἰῶνος )

A needlessly verbose rendering, retained by Rev. The American Rev. insists on of old.

Vincent: Luk 1:74

Serve ( λατρεύειν )

Originally to serve for hire, from λάτρον , hire. Plato uses it of the service of God.

Vincent: Luk 1:75

Holiness and righteousness ( ὁσιότητι καὶ δικαιοσύνῃ )

The adjective ὅσιος , holy, is properly what is confirmed by ancient sanction and precept. Ὁσία is used in classical Greek to denote the everlasting principles of right, not constituted by the laws or customs of men, but antedating them; such as the paying of the proper rites of sepulture. Compare the fine passage in the " Antigone" of Sophocles (453-55):

" Nor did I deem thy edicts strong enough,

That thou, a mortal man, shouldst overpass

The unwritten laws of God that know not change,

They are not of to-day nor yesterday,

But live forever, nor can man assign

When first they sprang to being."

Hence ὁσιότης is concerned primarily with the eternal laws of God. It is " the divine consecration and inner truth of righteousness " (Meyer). Throughout the New Testament its look is godward. In no case is it used of moral excellence as related to men, though it is to be carefully noted that δικαιοσύνη , righteousness, is not restricted to rightness toward men. Compare Eph 4:24; true holiness; literally, holiness of the truth.

Vincent: Luk 1:77

Knowledge of salvation

Wyc. has the science of health.

Vincent: Luk 1:78

Tender mercy ( σπλάγχνα ἐλέους )

Lit., bowels of mercy. See on 1Pe 3:8; and Jam 5:11. Rev. gives heart of mercy in margin. Wyc., frightfully, entrails of mercy.

Vincent: Luk 1:78

The day-spring from on high ( ἀνατολὴ ἐξ ὕψους )

Lit., the rising. The word occurs in the Septuagint as a rendering of branch, as something rising or springing up, by which the Messiah is denoted (Jeremiah 23:5; Zechariah 6:12). Also of the rising of a heavenly body (Isaiah 60:19, Sept.). Compare the kindred verb arise (ἀνατέλλω ) in Isa 60:1; Mal 4:2. This latter is the sense here. See on Mat 2:2. Wyc. has he springing up from on high.

Vincent: Luk 1:78

Hath visited ( ἐπεσκέψατο )

See on Mat 25:36; and 1Pe 2:12. Some, however, read ἐπισκέψεται , shall visit. So Rev.

Vincent: Luk 1:79

To guide ( κατευθῦναι )

From εὐθύς , straight. Wyc. has dress, which is formed through the old French dresser, to arrange, from the Latin dirigere, to set in a straight line, draw up . Hence the military term dress for arranging a line.

Vincent: Luk 1:80

The deserts ( ταῖς ἐρήμοις )

The article indicating a well-known place.

Vincent: Luk 1:80

Shewing ( ἀναδείξεως )

The word was used of the public announcement of an official nomination; hence of the public inauguration of John's ministry.

Wesley: Luk 1:69

Signifies honour, plenty, and strength.

Wesley: Luk 1:69

That is, a glorious and mighty Saviour.

Wesley: Luk 1:70

For there were prophets from the very beginning.

Wesley: Luk 1:74

Without any slavish fear. Here is the substance of the great promise. That we shall be always holy, always happy: that being delivered from Satan and sin, from every uneasy and unholy temper, we shall joyfully love and serve God, in every thought, word, and work.

Wesley: Luk 1:76

He now speaks to John; yet not as a parent, but as a prophet.

Wesley: Luk 1:77

The knowledge of the remission of our sins being the grand instrument of present and eternal salvation, Heb 8:11-12. But the immediate sense of the words seems to be, to preach to them the Gospel doctrine of salvation by the remission of their sins.

Wesley: Luk 1:78

Or the rising sun; that is, Christ.

JFB: Luk 1:69

That is "strength of salvation," or "mighty Salvation," meaning the Saviour Himself, whom Simeon calls "Thy Salvation" (Luk 2:30). The metaphor is taken from those animals whose strength is in their horns (Psa 18:2; Psa 75:10; Psa 132:17).

JFB: Luk 1:69

This shows that Mary must have been known to be of the royal line, independent of Joseph; of whom Zacharias, if he knew anything, could not know that after this he would recognize Mary.

JFB: Luk 1:70

Or, "from the earliest period."

JFB: Luk 1:72

The mercy promised . . . his holy covenant . . .

JFB: Luk 1:73

The whole work and kingdom of Messiah is represented as a mercy pledged on oath to Abraham and his seed, to be realized at an appointed period; and at length, in "the fulness of the time," gloriously made good. Hence, not only "grace," or the thing promised; but "truth," or fidelity to the promise, are said to "come by Jesus Christ" (Joh 1:17).

JFB: Luk 1:74-75

How comprehensive is the view here given! (1) The purpose of all redemption--"that we should serve Him"--that is, "the Lord God of Israel" (Luk 1:68). The word signifies religious service distinctively--"the priesthood of the New Testament" [BENGEL]. (2) The nature of this service--"in holiness and righteousness before Him" (Luk 1:75) --or, as in His presence (compare Psa 56:13). (3) Its freedom--"being delivered out of the hand of our enemies." (4) Its fearlessness--"might serve Him without fear." (5) Its duration--"all the days of our life."

JFB: Luk 1:76-79

Like the setting sun, shorn indeed of its noontide radiance, but skirting the horizon with a wavy and quivering light--as of molten gold--on which the eye delights to gaze, till it disappears from the view. The song passes not here from Christ to John, but only from Christ direct to Christ as heralded by His forerunner.

JFB: Luk 1:76-79

Not "my son"--this child's relation to himself being lost in his relation to a Greater than either.

JFB: Luk 1:76-79

That is, "the Highest." As "the Most High" is an epithet in Scripture only of the supreme God, it is inconceivable that inspiration should apply this term, as here undeniably, to Christ, unless He were "God over all blessed for ever" (Rom 9:5).

JFB: Luk 1:77

To sound the note of a needed and provided "salvation" was the noble office of John, above all that preceded him; as it is that of all subsequent ministers of Christ; but infinitely loftier was it to be the "Salvation" itself (Luk 1:69 and Luk 2:30).

JFB: Luk 1:77

This stamps at once the spiritual nature of the salvation here intended, and explains Luk 1:71, Luk 1:74.

JFB: Luk 1:78

The sole spring, necessarily, of all salvation for sinners.

JFB: Luk 1:78

Either Christ Himself, as the "Sun of righteousness" (Mal 4:2), arising on a dark world [BEZA, GROTIUS, CALVIN, DE WETTE, OLSHAUSEN, &c.], or the light which He sheds. The sense, of course, is one.

JFB: Luk 1:79

Is in accordance with his character and habits, as indicated in Luk 1:1-4" [WEBSTER and WILKINSON].

JFB: Luk 1:80

"a concluding paragraph, indicating, in strokes full of grandeur, the bodily and mental development of the Baptist; and bringing his life up to the period of his public appearance" [OLSHAUSEN].

JFB: Luk 1:80

Probably "the wilderness of Judea" (Mat 3:1), whither he had retired early in life, in the Nazarite spirit, and where, free from rabbinical influences and alone with God, his spirit would be educated, like Moses in the desert, for his future high vocation.

JFB: Luk 1:80

The presentation of himself before his nation, as Messiah's forerunner.

Clarke: Luk 1:68

Blessed be the Lord God of Israel; for, etc. - Zacharias praises God for two grand benefits which he had granted to his people. 1. He has visited them. 2. He has ransomed them

1.    He speaks by the spirit of prophecy, which calls things that are not, as though they were; because they are absolutely determined by the Most High, and shall be all fulfilled in their season. God visits his people in the incarnation of Jesus Christ; therefore this Christ is called by him, Κυριος ὁ Θεος, Jehovah the God of Israel. Here the highest and most glorious character of the Supreme Being is given to Christ

2.    This God redeems his people: it is for this end that he visits them. His soul is about to be made a sacrifice for sin: he becomes flesh, that he may suffer and die for the sin of the world. God, by taking upon him the nature of man, has redeemed that nature from eternal ruin

Clarke: Luk 1:68

He hath - redeemed - Εποιησε λυτρωσιν, he hath made a ransom - laid down the ransom price. Λυτροω signifies particularly to ransom a captive from the enemy, by paying a price. The following remarkable passage from Josephus, Ant. b. xiv. c. 14, sect. 1, fully illustrates this meaning of the original. "Herod, not knowing what had happened to his brother, hastened λυτρωσασθαι, to ransom him from the enemy, and was willing to pay λυτρον ὑπερ αυτου, a ransom for him, to the amount of three hundred talents."Sinners are fallen into the hands of their enemies, and are captives to sin and death. Jesus ransoms them by his own blood, and restores them to life, liberty, and happiness. This truth the whole Bible teaches: this truth God has shown in certain measures, even to those nations who have not been favored with the light of his written word: for Christ is that true light, which enlightens every man that cometh into the world

How astonishing is the following invocation of the Supreme Being, (translated from the original Sanscreet by Dr. C. Wilkins), still existing on a stone, in a cave near she ancient city of Gya, in the East Indies

"The Deity, who is the Lord, the possessor of all, appeared in this ocean of natural beings, at the beginning of the Kalee Yoog (the age of contention and baseness). He who is omnipresent and everlastingly to be contemplated, the Supreme Being, the Eternal One, the Divinity worthy to be adored - Appeared here with a Portion of his Divine Nature. Reverence be unto thee in the form of ( a ) Bood-dha! Reverence be unto the Lord of the earth! Reverence be unto thee, an Incarnation of the Deity, and the Eternal One! Reverence be unto thee, O God, in the form of the God of mercy; the dispeller of pain and trouble, the Lord of all things, the Deity who overcometh the sins of the Kalee Yoog; the guardian of the universe, the emblem of mercy toward those who serve thee - ( b ) O’ M! the possessor of all things in Vital Form! Thou art ( c ) Brahma, Veeshnoo, and Mahesa! Thou art Lord of the universe! Thou art under the form of all things, movable and immovable, the possessor of the whole! and thus I adore thee. Reverence be unto the Bestower Of Salvation, and the Ruler of the faculties! Reverence be unto thee, the Destroyer of the Evil Spirit! O Damordara, ( d ) show me favor! I adore thee, who art celebrated by a thousand names, and under various forms, in the shape of Bood-dha, the God of Mercy! Be propitious, O Most High God!"- Asiatic Researches, vol. i. pp. 284, 285

(a)    Bood-dha. The name of the Deity, as author of happiness

(b)    O’ M. A mystic emblem of the Deity, forbidden to be pronounced but in silence. It is a syllable formed of the Sanscreet letters a, o o, which in composition coalesce, and make o, and the nasal consonant m. The first letter stands for the Creator, the second for the Preserver and the third for the Destroyer. It is the same among the Hindoos as יהוה Yehovah is among the Hebrews

©    Brahma, the Deity in his creative quality. Veeshnoo, he who filleth all space, the Deity in his preserving quality. Mahesa, the Deity in his destroying quality. This is properly the Hindoo Trinity: for these three names belong to the same Being. See the notes to the Bhagvat Geeta

(d)    Damordara, or Darmadeve, the Indian God of Virtue.

Clarke: Luk 1:69

And hath raised up a horn of salvation - That is, a mighty and glorious Savior: a quotation from Psa 18:2. Horns are the well known emblems of strength, glory, and power, both in the sacred and profane writers, because the strength and beauty of horned animals consist in their horns. Horns have also been considered as emblems of light; therefore the heathen god Apollo is represented with horns, to point out the power, glory, and excellence of the solar light. The Chaldee paraphrast sometimes translates קרן keren , horn, by מלכות malcuth , or מלכותא malcutha , 1Sa 2:10; Jer 48:25, which signify a kingdom: but it is likely that the allusion is here made to the horns of the altar; and as the altar was a place of refuge and safety, and those who laid hold on its horns were considered to be under the protection of the Lord, so, according to the expression of Zacharias, Jesus Christ is a new altar, to which whosoever flees shall find refuge

Some imagine that this form of speech is taken from the custom of ancient warriors, who had a horn of steel on the top of their helmets, which ordinarily lay flat, till the person came victorious from battle, and then it was erected, as emblematical of the victory gained. Such a horn as this is represented on the helmet of the Abyssinian kings and warriors: see the plates in Bruce’ s Travels. To this custom of wearing or lifting up the horn, the following scriptures are thought to allude: 1Sa 2:10; Psa 112:9; Psa 148:4; Lam 2:17. In ancient gems and coins, this form of the horn on helmets is easily discernible, sometimes flat, sometimes erected. A horn, filled with various fruits, was also the emblem of abundance among the ancients: hence their cornu copia , or horn of plenty. From all this we may learn that the Lord Jesus gives a luminous, powerful, prevalent, glorious, and abundant Salvation or Refuge to mankind

Clarke: Luk 1:69

In the house of his servant David - Or, in the family: so the word οικος, house, is often used in the Sacred Writings. In Luk 1:32, the angel states that Mary was of the family of David; and Zacharias, who, from the nature of his office, must have been well acquainted with the public genealogical tables, attests the same thing. This is a matter of considerable importance; because it shows forth the truth of all the prophetic declarations, which uniformly state that the Messiah should come from the family and sit on the throne of David.

Clarke: Luk 1:71

That we should be saved (literally, a salvation) from our enemies - As Zacharias spoke by the inspiration of the Holy Spirit, the salvation which he mentions here must necessarily be understood in a spiritual sense. Satan, death, and sin are the enemies from whom Jesus came to deliver us. Sin is the most dangerous of all, and is properly the only enemy we have to fear. Satan is without us, and can have no power over us, but what he gets through sin. Death is only in our flesh, and shall be finally destroyed (as it affects us) on the morning of the resurrection

Jesus redeems from sin; this is the grand, the glorious, the important victory. Let us get sin cast out, and then we need, fear neither death, nor the devil.

Clarke: Luk 1:72

His holy covenant - See the note on Luk 1:54.

Clarke: Luk 1:74-75

Being delivered, etc. - The salvation brought by Jesus Christ, consists in the following things: -

1.    We are to be delivered out of the hand of our enemies, and from all that hate us; so that sin shall neither have dominion over us, nor existence in us

2.    We are to worship God, λατρευειν, to render him that service and adoration which the letter and spirit of his religion require

3.    Ye are to live in holiness, a strict inward conformity to the mind of Christ - and righteousness, a full outward conformity to the precepts of the Gospel

4.    This is to be done before God, under the continual influence and support of his grace, and with a constant evidence of his presence and approbation

5.    This state is a state of true happiness - it is without fear. Sin is all cast out, holiness is brought in; God’ s power upholds, and his approbation cheers and comforts, the believing heart. Thus misery is precluded, and happiness established

6.    This blessedness is to continue as long as we exist - all the days of our life, in all ages, in all situations, and in all circumstances. What a pity to have lived so long without God in the world, when so much happiness and glory are to be enjoyed in union with him

Της ζωης, in the last clause, is omitted by many MSS., versions, and fathers. Griesbach has left it out of the text: however, it is but of small importance whether we read all our days, or, all the days of our life.

Clarke: Luk 1:76

And thou, child, etc. - Zacharias proclaims the dignity, employment, doctrine, and success of his son; and the ruin and recovery of the Jews and the Gentiles

1.    His dignity. Thou shalt be called (constituted) a prophet of the Most High. Prophet has two acceptations: -

1st. A person who foretells future events; and

2dly. A teacher of men in the things of God, 1Co 14:3

    John was a prophet in both senses: he proclaimed the mercy which should be communicated; announced the baptism of the Holy Spirit; and taught men how to leave their sins, and how to find the salvation of God. See Luk 3:5-14. His very name, Jehochanan, the grace or mercy of Jehovah, (see Luk 1:60), was a constant prediction of the salvation of God. Our Lord terms him the greatest prophet which had ever appeared in the world. He had the honor of being the last and clearest prophet of the old covenant, and the first of the new

2.    His employment. Thou shalt go before the face of the Lord to prepare his ways. He should be the immediate forerunner of Jesus Christ, none being capable of succeeding him in his ministry but Christ himself. He was to prepare his ways, to be the honored instrument, in the hands of God, of disposing the hearts of multitudes of the Israelites to believe in and follow the Lord Jesus

3.    Zacharias points out the doctrine or teaching of John. It should be γνωσις σωτηριας, the science of salvation. Men are ignorant, and they must be instructed. Human sciences may be profitable in earthly matters, but cannot profit the soul. The science that teaches God must come from God. No science is of any avail to the soul that does not bring salvation with it: this is the excellence of heavenly science, and an excellence that is peculiar to itself. No science but that which comes from God can ever save a soul from the power, the guilt, and the pollution of sin

4.    Zacharias predicts the success of his son’ s ministry. Under his preaching, the people should be directed to that tender mercy of God, through which they might obtain the remission of their sins, Luk 1:77, Luk 1:78. Those who are sent by God, and preach his truth, and his only, shall always be successful in their work; for it is for this very purpose that God has sent them; and it would be a marvelous thing, indeed, should they labor in vain. But there never was such a case, since God made man, in which a preacher was Divinely commissioned to preach Jesus and his salvation, and yet had no fruit of his labor

5.    Zacharias points out the wretched state in which the inhabitants of Judea and the Gentile world were then found

1.    Their feet had wandered out of the way of peace, (Luk 1:79), of temporal and spiritual prosperity

2.    They had got into a state of darkness - they were blind concerning the things of God, and the things which belonged to their salvation

3.    They had become contented inhabitants of this land of intellectual darkness - they had sat down in it, and were not concerned to get out of it

4.    They were about to perish in it - death had his dominion there; and his swift approaches to them were now manifested to the prophet by seeing his shadow cast upon them

    Ignorance of God and salvation is the shadow of death; and the substance, eternal ruin, is essentially connected with the projected shadow. See these phrases explained at large on Mat 4:16 (note)

6.    Zacharias proclaims the recovery of a lost world. As the removal of this darkness, and redemption from this death, were now at hand, John is represented as being a day-spring from on high, a morning star, that foretold the speedy approach of the day, and the rising of the Sun of righteousness. That these words should be applied to John, and not to Christ, I am fully satisfied; and cannot give my reasons better for the arrangement I have made in the preceding notes, than in the words of an eminent critic, who, I find, has adopted nearly the same plan with myself. The passage, as I read it, is as follows: Through the tender mercy of our God, by which he hath visited us: a day-spring from on high, to give light to them that sit in the darkness and in the shadow of death, etc. "Let the reader judge, whether my arrangement of this passage, which much better suits the original, be not far more elegant, and in all respects superior to the old translation. Thou, child! wilt be a teacher - Thou Wilt Be a day-spring from the sky. And with what beauty and propriety is John, the forerunner of our Lord, styled the dawn of day, that ushers in the rising of the Sun of righteousness! And the concluding words - to guide our feet into the way of peace - is a comprehensive clause, after the manner of Hebrew poetry, belonging equally to the former sentence, beginning at - And thou, child! - and the latter, beginning at - A day-spring from the sky: for the people spoken of in the former are the Jews; and in the latter, the Gentiles."- Wakefield.

Clarke: Luk 1:80

The child grew - Increased in stature and bodily vigor. And waxed strong in spirit - had his understanding Divinely illuminated and confirmed in the truths of God. And was in the deserts - the city of Hebron, the circumjacent hill country, and in or near Nazareth. Till the time of his showing, or manifestation - till he was thirty years of age, before which time the law did not permit a man to enter into the public ministry, Num 4:3. See also Luk 3:23

So much has already been said, by way of practical improvement of the different subjects in this important chapter, as to preclude the necessity of any addition here.

Calvin: Luk 1:68

68.Blessed be the Lord God Zacharias commences with thanksgiving, and in the raptures of the prophetic spirit describes the fulfillment of the redemption formerly promised in Christ, on which the safety and prosperity of the church depended. The reason why the Lord, to whose government the whole world is subject, is here called the God of Israel, will more fully appear from what follows, that to the seed of Abraham, in a peculiar manner, the Redeemer had been promised. Since, therefore, God had deposited with one nation only his covenant, of which Zacharias was about to speak, he properly mentions the name of that nation, for which the grace of salvation was especially, or at all events in the first instance, designed.

The word ἐπεσκέψατο , he hath visited, contains an implied contrast: for the face of God had been turned away for a time from the unhappy children of Abraham. To such a depth of calamity had they sunk, and with such a mass of distresses were they overwhelmed, that no one entertained the thought that the eye of God was upon them. This visitation of God, which Zacharias mentions, is declared to be the cause and origin of redemption. The statement may be resolved in this manner. God looked upon ( ἐπεσκέψατο ) his people, that he might redeem them Now, as those whom God redeems must be prisoners, and as this redemption is spiritual in its nature, we conclude from this passage, that even the holy fathers were made free from the yoke of sin and the tyranny of death, only through the grace of Christ; for it is said that Christ was sent as a Redeemer to the holy and elect people of God. But it will be objected, if redemption was brought by Christ at that time when he appeared clothed in flesh, it follows, that those believers who died before he came into the world were “all their lifetime” slaves of sin and death: which would be highly absurd. I reply, the power and efficacy of that redemption, which was once exhibited in Christ, have been the same in all ages.

Calvin: Luk 1:69

69.He hath raised up the horn of salvation That is, saving power: ⁷¹ for, when the throne of David was cast down, and the people scattered, the hope of salvation had to all appearance perished. Zacharias alludes to the predictions of the prophets, which hold out that a sudden revival would take place, when the state of affairs should have become melancholy and desperate. This mode of expression is borrowed from the passage,

“There will I make the horn of David to bud: I have ordained a lamp for mine anointed,” (Psa 132:17.)

But if it is only in Christ that God has put forth his power to save us, we are not at liberty to depart from that method, if we desire to obtain salvation from God. Let it be also observed, that this horn brings salvation to believers, but terror to the ungodly, whom it scatters, or bruises and lays prostrate.

Of his servant David He is so denominated, not only because, like any one of the godly, he worshipped God, but for this other reason, that he was his chosen servant to rule and save his people, and thus to represent, along with his successors, the person and office of Christ. Though there remained among the Jews, at that time, no trace of a kingdom, Zacharias, resting on the promises of God, does not hesitate to call David the servant of God, in whom God gave an example of the salvation which was to come. ⁷² Now that the throne of Christ is erected amongst us, that thence he may govern us, it follows that he is actually appointed to us the author of salvation.

Calvin: Luk 1:70

70.As he spake That the salvation which is said to have been brought by Christ may not be thought doubtful on the score of novelty, he adduces as witnesses all the Prophets, who, though they were raised up at different times, yet with one consent teach, that salvation is to be expected from Christ alone. Nor was it the sole design of Zacharias to celebrate the truth and faithfulness of God, in performing and fulfilling what he formerly promised. His object rather was to draw the attention of believers to the ancient predictions, that they might embrace, with greater certainty and cheerfulness, the salvation offered to them, of which the Prophets from the beginning had testified. When Christ comes forth adorned, ⁷³ with the testimonies of all the Prophets, our faith in him rests on a truly solid foundation.

He calls them holy prophets, to secure for their words greater authority and reverence. They were not inconsiderable or ordinary witnesses, but were of the first rank, ⁷⁴ and furnished with a public commission, having been separated from the common people, for that purpose, by divine authority. To inquire minutely how each of the prophets gave testimony to Christ, would lead us into a long dissertation. Let it suffice for the present to say, that they all uniformly make the hope of the people, that God would be gracious to them, to rest entirely on that covenant between God and them which was founded on Christ, and thus speak plainly enough of the future redemption, which was manifested in Christ. To this purpose are many striking passages, which contain no dark prophecies respecting Christ, but point him out, as it were, with the finger. But our chief attention is due to the signature of the divine covenant; for he that neglects this will never understand any thing in the prophets: as the Jews wander wretchedly ⁷⁵ in reading the Scripture, in consequence of giving their whole study to words, and wandering from the main design.

Calvin: Luk 1:71

71.Salvation from our enemies Zacharias explains more clearly the power and office of Christ. And certainly it would be of little or no advantage to learn that Christ was given to us, unless we also knew what he bestows. For this reason he states more fully the purpose for which the horn of salvation was raised up: that believers may obtain salvation from their enemies Unquestionably, Zacharias was well aware, that the principal war of the church of God is not with flesh and blood, but with Satan and all his armament, by which he labors to accomplish our everlasting ruin. Though the Church is also attacked by outward foes, and is delivered from them by Christ, yet, as the kingdom of Christ is spiritual, it is chiefly to Satan, the prince of this world, and all his legions, that the present discourse relates. Our attention is also directed to the miserable condition of men out of Christ, lying prostrate under the tyranny of the devil: otherwise, out of his hand, out of his power, Christ would not deliver his own people. This passage reminds us that, so long as the Church continues her pilgrimage in the world, she lives amongst her foes, and would be exposed to their violence, if Christ were not always at hand to grant assistance. But such is the inestimable grace of Christ, that, though we are surrounded on every side by enemies, we enjoy a sure and undoubted salvation. The mode of expression may seem harsh, salvation from our enemies; but the meaning is obvious. No machinations or power, no wiles, no attacks will prevent our being delivered from them and saved “ in the Lord with an everlasting salvatlon,” (Isa 45:17.)

Calvin: Luk 1:72

72.To perform the mercy Zacharias again points out the fountain from which redemption flowed, the mercy and gracious covenant of God. He assigns the reason why God was pleased to save his people. It was because, being mindful of his promise, he displayed his mercy. He is said to have remembrance of his covenant, because there might be some appearance of forgetfulness during that long delay, in which he allowed his people to languish under the weight of very heavy calamities. We must carefully attend to this order. First, God was moved by pure mercy to make a covenant with the fathers. Secondly, He has linked the salvation of men with his own word. ⁷⁶ Thirdly, He has exhibited in Christ every blessing, so as to ratify all his promises: as, indeed, their truth is only confirmed to us when we see their fulfillment in Christ. Forgiveness of sins is promised in the covenant, but it is in the blood of Christ. Righteousness is promised, but it is offered through the atonement of Christ. Life is promised, but it must be sought only in the death and resurrection of Christ. This too is the reason why God commanded of old, that the book of the law should be sprinkled with the blood of the sacrifice, (Exo 24:8; Heb 9:19.) It is also worthy of notice, that Zacharias speaks of the mercy performed in his own age, as extending to the fathers who were dead, and who equally shared in its results. Hence it follows, that the grace and power of Christ are not confined by the narrow limits of this fading life, but are everlasting; that they are not terminated by the death of the flesh, for the soul survives the death of the body, and the destruction of the flesh is followed by the resurrection. As neither Abraham, nor any of the saints, could procure salvation to himself by his own power or merits, so to all believers, whether living or dead, the same salvation has been exhibited in Christ.

Calvin: Luk 1:73

73.According to the oath There is no word in the Greek original for the preposition according to: but it is a common and well understood principle of language, that when the accusative case is put absolutely, there is a preposition to be understood, by which it is governed. The oath is mentioned, for the purpose of expressing more fully the firmness and sacredness of his truth: for such is his gracious condescension, that he deigns to employ his name for the support of our weakness. If his bare promises do not satisfy us, let us at least remember this confirmation of them; and if it does not remove all doubt, we are chargeable with heinous ingratitude to God, and insult to his holy name.

To give to us Zacharias does not enumerate the several points of God’s covenant, but shows that God’s purpose, in dealing so kindly and mercifully with his people, was to redeem them.

Calvin: Luk 1:74

74.That being delivered out of the hand of our enemies His purpose was, that, being redeemed, they might dedicate and consecrate themselves entirely to the Author of their salvation. As the efficient cause of human salvation was the undeserved goodness of God, so its final cause is, that, by a godly and holy life, men may glorify his name. This deserves careful attention, that we may remember our calling, and so learn to apply the grace of God to its proper use. We must meditate on such declarations as these:

“God hath not called us unto uncleanness, but unto holiness,”
(1Th 4:7.)

We are “redeemed with a great price,” (1Co 6:20,) “the precious blood of Christ,” (1Pe 1:18,) not that we may serve “the lusts of the flesh,” (2Pe 2:18,) or indulge in unbridled licentiousness, but that Christ may reign in us. We are admitted by adoption into the family of God, that we, on our part, may yield obedience as children to a father. For “the kindness and love (φιλανθρωπία) of God our Savior toward man,” ( Titus 3:4,) “hath appeared unto all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly,” ( Titus 2:11,12.) And so Paul, when he wishes powerfully to exhort believers to consecrate themselves to God, “in newness of life,” (Rom 6:4,) and, “putting off, concerning the former conversation, the old man,” (Eph 4:22,) to render to him a “reasonable service,” “beseeches them by the mercies of God,” (Rom 12:1.) Scripture is full of declarations of this nature, which show that we “frustrate the grace” (Gal 2:21) of Christ, if we do not follow out this design.

That we may serve him without fear This deserves our attention: for it implies that we cannot worship God in a proper manner without composure of mind. Those who are ill at ease, who have an inward struggle, whether God is favorable or hostile to them, whether he accepts or rejects their services,—in a word, who fluctuate in uncertainty between hope and fear, will sometimes labor anxiously in the worship of God, but never will sincerely or honestly obey him. Alarm and dread make them turn from him with horror; and so, if it were possible, they would desire that there were, “no God,” (Psa 14:1.) But we know, that no sacrifice is acceptable to God, which is not offered willingly, and with a cheerful heart. Before men can truly worship God, they must obtain peace of conscience, as David speaks, “There is forgiveness with thee, that thou mayest be feared,” (Psa 130:4 :) for those to whom God has given peace are graciously invited and led to approach him willingly and with a cheerful desire to worship him. Hence too Paul deduces that maxim, that “whatsoever is undertaken without faith is sin,” (Rom 14:23.) But since God reconciles men to himself in Christ, since by his protection he keeps them safe from all fear, since he has committed their salvation to his own hand and guardianship, we are justly declared by Zacharias to be delivered by his grace from fear. And so the prophets describe it as peculiar to his reign, that,

“they shall sit every man under his vine, and under his fig-tree, and none shall make them afraid,” (Mic 4:4.)

Calvin: Luk 1:75

75.In holiness and righteousness As the rule of a good life has been reduced by God to two tables, (Exo 31:18,) so Zacharias here declares, that we serve God in a proper manner, when our life has been framed to holiness and righteousness. Holiness, beyond all question, denotes—as even Plato knew the duties of godliness, ⁷⁷ which relate to the first table of the law. Righteousness, again, extends to all the duties of charity: for God requires nothing more from us in the second table of the law, than to render to every one what belongs to him. It is added, before him, to instruct believers, that it is not enough if their lives are decently regulated before the eyes of men, and their hands, and feet, and whole body, restrained from every kind of open wickedness: but they must live according to the will of God, who is not satisfied with professions of holiness, but looks chiefly on the heart.

Lastly, That no man may consider his duties to be at an end, when he has worshipped God for a certain period, Zacharias declares that men have been redeemed on the condition ⁷⁸ that they shall continue to devote themselves to the worship of God all the days of their life And certainly, as redemption is eternal, the remembrance of it ought never to pass away; as God adopts men into his family for ever, their gratitude ought not to be transitory or of short continuance; and, in a word, as “Christ both died and rose, and revived” for them, it is proper that he should be “Lord both of the dead and living,” (Rom 14:9.) So Paul, in a passage which I lately quoted, enjoins us to

“live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works,”
( Titus 2:12-14.)

Calvin: Luk 1:76

76.And thou, child Zacharias again returns to commend the grace of Christ, but does this, as it were, in the person of his son, by describing briefly the office to which he had been appointed as an instructor. Though in a little infant eight days old he does not yet observe prophetical endowments, yet turning his eyes to the purpose of God, he speaks of it as a thing already known. To be called means here to be considered and openly acknowledged as the prophet of God. A secret calling of God had already taken place. It only remained that the nature of that calling should be manifested to men. But as the name Prophet is general, Zacharias, following the revelation brought to him by the angel, affirms that he would be the usher ⁸⁰ or herald of Christ. He says, thou shalt go before the face of the Lord: that is, thou shalt discharge the office of turning men by thy preaching to hear the Lord. The reason why John, when he had nearly finished his course, affirmed that he was not a prophet of God, is explained by me at the proper place, (Joh 1:21,) and in what manner he was to prepare his ways we shall afterwards see.

Calvin: Luk 1:77

77.To give knowledge of salvation Zacharias now touches the principal subject of the gospel, when he says that the knowledge of salvation consists in the forgiveness of sins. As we are all “by nature the children of wraths” (Eph 2:3,) it follows, that we are by nature condemned and ruined: and the ground of our condemnation is, that we are chargeable with unrighteousness. There is, therefore, no other provision for escaping eternal death ⁸¹ but by God

“reconciling us unto himself, not imputing our trespasses unto us,”
(2Co 5:19.)

That this is the only righteousness which remains to us before God, may be easily gathered from the words of Zacharias. For whence comes salvation, but from righteousness? But if the children of God have no other way of obtaining the knowledge of salvation except through the forgiveness of sins, it follows, that righteousness must not be sought in any other quarter. Proud men attempt to forge and manufacture a righteousness out of the merits of good works. True righteousness is nothing else than the imputation of righteousness, when God, out of free grace, acquits us from guilt. Besides, it ought to be observed that Zacharias is not speaking of “ strangers from the covenants of promise,” (Eph 2:12) but of the people of God. Hence it follows, that not only does the commencement of righteousness depend on the forgiveness of sins, but it is by imputation ⁸² that believers are righteous before God to the very end: for they cannot appear before his tribunal in any other way than by betaking themselves daily to a free reconciliation.

Calvin: Luk 1:78

78.Through the bowels ⁸³ of mercy In so great a benefit Zacharias justly extols the mercy of God, and not satisfied with merely calling it the salvation which was brought by Christ, he employs more emphatic language, and says that it proceeded from the very bowels of the mercy of God. He then tells us metaphorically, that the great mercy of God has made the day to give light to those who were sitting in darkness Oriens, in the Latin version of this passage, is not a participle: for the Greek word is ἀνατολή , that is, the Eastern region, as contrasted with the West. Zacharias extols the mercy of God, as manifested in dispelling the darkness of death, and restoring to the people of God the light of life. In this way, whenever our salvation is the subject, we ought to raise our minds to the contemplation of the divine mercy. There appears to be an allusion to a prediction of Malachi, in which Christ is called “the Sun of Righteousness,” and is said to “arise with healing in his wing,” (Mal 4:2,) that is, to bring health in his rays.

Calvin: Luk 1:79

79.That he might give light to those who were sitting in darkness As to light and darkness, there are similar modes of expression in Isaiah: such as,

“The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined,”
(Isa 9:1;)

and in many other passages. These words show, that out of Christ there is no life-giving light in the world, but every thing is covered by the appalling darkness of death. Thus, in another passage, Isaiah testifies that this privilege belongs peculiarly to the church alone.

“Behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee,”
(Isa 60:2.)

But how could it be said that the Israelites, on whose hearts the Lord always shone by faith, were sitting in the shadow of death? I reply, the godly, who lived under the law were surrounded on every side by the darkness of death, and beheld at a distance, in the coming of Christ, the light that cheered and preserved them from being overwhelmed by present death. Zacharias may have had in view the wretched condition of his own age. But it is a general truth, that on all the godly, who had ever lived, or who were afterwards to live, there arose in the coming of Christ a light to impart life: for it even diffused life over the dead. To sit is of the same import as to lie: ⁸⁴ and so Isaiah enjoins the Church, “Arise, for thy light is come,” (Isa 60:1.)

To guide our feet By this expression Zacharias points out, that the highest perfection of all excellence and happiness is to be found in Christ alone. The word Peace might indeed be taken in its literal sense, which would not be unsuitable: for the illumination brought by Christ tends to pacify the minds of men. But as the Hebrew word שלום , peace, denotes every kind of prosperity, Zacharias intended, I doubt not, to represent Christ as the author of perfect blessedness, that we may not seek the smallest portion of happiness elsewhere, but may rest on Christ alone, from a full conviction that in him we are entirely and completely happy. To this purpose are those words of Isaiah,

“The sun shall be no more thy light by day, neither for brightness shall the moon give light unto thee: but the Lord shall be unto thee an everlasting light, and thy God thy glory,” (Isa 60:19.)

But if the mere sight of his Son, while still a child, led Zacharias to discourse in so lofty a strain respecting the grace and power of Christ, before he was born, are not they so much the more ungrateful, who, now that Christ has died, and risen, and ascended to heaven, and sat down at his Father’s right hand, speak disrespectfully of him and of his power, to which the Holy Spirit bore testimony, while he was still in his mother’s womb? We must bear in mind what I have already mentioned, that Zacharias spake not from himself, but that the Spirit of God directed his tongue.

And the child grew This is added by Luke for continuing the thread of the history. First, he mentions that John became strong in spirit: which implies that the great and uncommon excellence of the child gave proof that there dwelt in him a Heavenly Spirit. Next, he tells us, that John remained unknown in the deserts till the day of his showing, that is, till the day on which the Lord had pur-posed to bring him into public view. Hence we conclude, that John, though he was fully aware of his calling, made no advances before the appointed time, but awaited the call of God.

Defender: Luk 1:70

Note that Zacharias, prophesying under divine inspiration (Luk 1:67), said that God's holy prophets have been predicting the coming of the Savior, not just since man has been on the earth, but "since the world began." There is no room in true history for the alleged 4.6 billion years between the time the world began and man appeared (Mar 10:6; Act 3:21). God's purpose was the creation and redemption of man, and He did not need billions of years of cruel and wasteful evolutionary meandering to accomplish this. The only reason He took six days was to set the pattern for man's six-day work week."

Defender: Luk 1:77

The preaching of John the Baptist prepared the way for Christ (Luk 1:76). His preaching was true Christian evangelism, for it gave "knowledge of salvation unto His people by the remission of their sins.""

Defender: Luk 1:78

The "dayspring" is the sunrise, the figure corresponding to Psa 19:4, Psa 19:5 and speaking of Jesus, "the light of the world" (Joh 8:12), coming from heaven to dispel the darkness of this world."

Defender: Luk 1:80

Despite his priestly station, John (like Elijah) stayed in the desert in preparation for his brief, but fruitful, ministry just before Christ was to begin His."

TSK: Luk 1:68

Blessed : Gen 9:26, Gen 14:20; 1Ki 1:48; 1Ch 29:10,1Ch 29:20; Psa 41:13, Psa 72:17-19, Psa 106:48; Eph 1:3; 1Pe 1:3

he : Luk 7:16, Luk 19:44; Exo 3:16, Exo 3:17, Exo 4:31; Psa 111:9; Eph 1:7

TSK: Luk 1:69

an : 1Sa 2:10; 2Sa 22:3; Psa 18:2, Psa 132:17, Psa 132:18; Eze 29:21

in : 2Sa 7:26; 1Ki 11:13; Psa 89:3, 20-37; Isa 9:6, Isa 9:7, Isa 11:1-9; Jer 23:5, Jer 23:6; Jer 33:15-26; Eze 34:23, Eze 34:24, Eze 37:24, Eze 37:25; Amo 9:11; Mar 11:10; Rom 1:2, Rom 1:3; Rev 22:16

TSK: Luk 1:70

spake : 2Sa 23:2; Jer 30:10; Mar 12:36; Act 28:25; Heb 3:7; 2Pe 1:21; Rev 19:10

which : Luk 24:26, Luk 24:27, Luk 24:44; Gen 3:15, Gen 12:3, Gen 49:10; Dan 9:24-27; Act 3:21-24; 1Pe 1:12

TSK: Luk 1:71

we : Luk 1:74; Deu 33:29; Psa 106:10,Psa 106:47; Isa 14:1-3, Isa 44:24-26, Isa 54:7-17; Jer 23:6; Jer 30:9-11, Jer 32:37; Eze 28:26, Eze 34:25, Eze 34:28, Eze 38:8; Zep 3:15-20; Zec 9:9, Zec 9:10; 1Jo 3:8

TSK: Luk 1:72

perform : Luk 1:54, Luk 1:55; Gen 12:3, Gen 22:18, Gen 26:4, Gen 28:14; Psa 98:3; Act 3:25, Act 3:26; Rom 11:28; Heb 6:13-18

and : Gen 17:4-9; Lev 26:42; Psa 105:8-10, Psa 106:45, Psa 111:5; Eze 16:8, Eze 16:60; Gal 3:15-17

TSK: Luk 1:73

Gen 22:16, Gen 22:17, Gen 24:7, Gen 26:3; Deu 7:8, Deu 7:12; Psa 105:9; Jer 11:5; Heb 6:16, Heb 6:17

TSK: Luk 1:74

that we : Luk 1:71; Isa 35:9, Isa 35:10, Isa 45:17, Isa 54:13, Isa 54:14, Isa 65:21-25; Eze 34:25-28, Eze 39:28, Eze 39:29; Zep 3:15-17; Zec 9:8-10; Rom 6:22, Rom 8:15; 2Ti 1:7; Heb 2:15, Heb 9:14; Rev 2:10

TSK: Luk 1:75

Deu 6:2; Psa 105:44, Psa 105:45; Jer 31:33, Jer 31:34, Jer 32:39, Jer 32:40; Eze 36:24-27; Mat 1:21; Eph 1:4, Eph 2:10, Eph 4:24; 1Th 4:1, 1Th 4:7; 2Th 2:13; 2Ti 1:9; Tit 2:11-14; 1Pe 1:14-16; 2Pe 1:4-8

TSK: Luk 1:76

shalt be : Luk 7:28; Mat 14:5, Mat 21:26; Mar 11:32

Highest : Luk 1:32, Luk 1:35, Luk 6:35; Psa 87:5; Act 16:17

thou shalt : Luk 1:16, Luk 1:17, Luk 3:4-6; Isa 40:3-5; Mal 3:1, Mal 4:5; Mat 3:3, Mat 3:11, Mat 11:10; Mar 1:2, Mar 1:3; Joh 1:23, Joh 1:27, Joh 3:28; Act 13:24, Act 13:25

TSK: Luk 1:77

give : Luk 3:3, Luk 3:6; Mar 1:3, Mar 1:4; Joh 1:7-9, Joh 1:15-17, Joh 1:29, Joh 1:34, Joh 3:27-36; Act 19:4

by : or, for

the : Luk 7:47-50; Act 2:38, Act 3:19, Act 5:31, Act 10:43, Act 13:38, Act 13:39; Rom 3:25, Rom 4:6-8; Eph 1:7

TSK: Luk 1:78

tender : or, bowels of the, Psa 25:6; Isa 63:7, Isa 63:15; Joh 3:16; Eph 2:4, Eph 2:5; Phi 1:8, Phi 2:1; Col 3:12; 1Jo 3:17, 1Jo 4:9, 1Jo 4:10

dayspring : or, sun-rising, or branch, Num 24:17; Isa 11:1; Zec 3:8, Zec 6:12; Mal 4:2; Rev 22:16

TSK: Luk 1:79

give : Luk 2:32; Isa 9:2, Isa 42:7, Isa 42:16, Isa 49:6, Isa 49:9, Isa 60:1-3; Mat 4:16; Joh 1:9, Joh 8:12, Joh 9:5; Joh 12:46; Act 26:18; Eph 5:8; 1Th 5:4, 1Th 5:5; 1Jo 1:5-7

and : Job 3:5, Job 10:22; Psa 23:4, Psa 44:19, Psa 107:10,Psa 107:14; Jer 2:6

to guide : Psa 25:8-10,Psa 25:12, Psa 85:10-13; Pro 3:17, Pro 8:20; Isa 48:17, Isa 48:22, Isa 57:19-21, Isa 59:8; Jer 6:16; Mat 11:28, Mat 11:29; Rom 3:17

TSK: Luk 1:80

the child : Luk 1:15, Luk 2:40,Luk 2:52; Jdg 13:24, Jdg 13:25; 1Sa 3:19, 1Sa 3:20

and was : Mat 3:1, Mat 11:7; Mar 1:3, Mar 1:4

his : Joh 1:31

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Luk 1:68

Blessed - See the notes at Mat 5:3.

Hath visited - The word here rendered "visited"means properly "to look upon;"then to look upon in order "to know the state of anyone;"then to visit for the purpose of "aiding those who need aid,"or alleviating misery. Compare Mat 25:43. In this sense it is used here. God "looked upon"the world - he saw it miserable - he came to relieve it, and brought salvation.

And redeemed - That is, was "about to redeem,"or had given the pledge that he "would redeem."This was spoken under the belief that the Messiah, "the Redeemer,"was about to appear, and would certainly accomplish his work. The literal translation of this passage is, "He hath made a "ransom"for his people. A "ransom"was the "price"paid to deliver a captive taken in war. A is a prisoner taken in war by B. B has a right to detain him as a prisoner by the laws of war, but C offers B a "price"if he will release A and suffer him to go at liberty. The price which he pays, and which must be "satisfactory"to B - that is, be a "reason"to B why he should release him is called a "price"or "ransom."Men are sinners. They are bound over to just punishment by the law. The law is holy, and God, as a just governor, must see that the law is honored and the wicked punished; but if anything can be done which will have the same "good effect"as the punishment of the sinner, or which will be an "equivalent"for it - that is, be of equal value to the universe - God may consistently release him.

If he can show the same hatred of sin, and deter others from sinning, and secure the purity of the sinner, the sinner may be released. Whatever will accomplish "this"is called a "ransom,"because it is, in the eye of God, a sufficient "reason"why the sinner should not be punished; it is an equivalent for his sufferings, and God is satisfied. The "blood of Jesus"- that is, his death in the place of sinners constitutes such a ransom. It is in their stead. It is for them. It is equivalent to their punishment. It is not itself a "punishment,"for that always supposes "personal crime,"but it is what God is pleased to accept in the place of the eternal sufferings of the sinner. The king of the "Locrians"made a law that an adulterer should be punished with the loss of his eyes. His "son"was the first offender, and the father decreed that his son should lose one eye, and he himself one also. This was the "ransom."He showed his "love,"his regard for the honor of his law, and the determination that the guilty should not escape. So God gave his Son a "ransom"to show his love, his regard to justice, and his willingness to save people; and his Son, in his death, was a ransom. He is often so called in the New Testament, Mat 20:28; Mar 10:45; Tit 2:14; Heb 9:12. For a fuller view of the nature of a ransom, see the notes at Rom 3:24-25.

Barnes: Luk 1:69

And hath raised up a horn - A horn is a symbol of strength. The figure is taken from the fact that in horned animals the strength lies in the "horn."Particularly, the great power of the rhinoceros or unicorn is manifested by the use of a single horn of great "strength,"placed on the head near the end of the nose. When the sacred writers, therefore, speak of great strength they often use the word "horn,"Psa 148:14; Deu 33:17; Dan 7:7-8; Dan 7:21. The word salvation, connected here with the word "horn,"means that this "strength,"or this mighty Redeemer, was able to save. It is possible that this whole figure may be taken from the Jewish "altar."On each of the four corners of the altar there was an eminence or small projection called a "horn."To this persons might flee for safety when in danger, and be safe, 1Ki 1:50; 1Ki 2:28. Compare the notes at Luk 1:11. So the Redeemer "may be"called the "horn of salvation,"because those who flee to him are safe.

In the house - In the family, or among the descendants of David.

Barnes: Luk 1:70

His holy prophets ... - All the prophets are said to have referred to the Messiah, from the beginning of the world. The most striking of these were Jacob Gen 49:10; Moses Deu 18:15; Isaiah Isa 9:6-7; Isa 53:1-12.

Since the world began - This is not to be taken literally, for there were no prophets "immediately after"the creation. It is merely a general expression, designed to denote that all the prophets had predicted the coming of the Messiah. Compare the Luk 24:27 note; Rev 19:10 note.

Barnes: Luk 1:71

Saved from our enemies - The enemies of "man"are his sins, his carnal propensities, his lusts, and the great adversary Satan and his angels, who continually seek to destroy him. From "these"the Messiah came to save us. Compare Gen 3:15; Mat 1:21.

The hand - The power; or to save us from them.

Barnes: Luk 1:72

To perform the mercy - To show the mercy promised. The expression in the "original"is, "To make mercy with our fathers"- that is, to show kindness to our fathers; and the propriety of it is founded on the fact that mercy to "children"is regarded as kindness to the "parent."Blessing the "children"was blessing the "nation;"was fulfilling the promises made to the fathers, and "showing"that he regarded them in mercy.

His holy covenant - The word "covenant"means compact or agreement. This is in use among people. It implies equality in the parties; freedom from constraint; freedom from previous obligation to do the thing now covenanted; and freedom from obligation to enter into a compact, unless a man chooses so to do. Such a transaction evidently can never take place between man and God, for they are not equal. Man is not at liberty to "decline"what God proposes, and he is under obligation to do "all"that God commands. When the word "covenant,"therefore, is used in the Bible, it means sometimes a "command;"Sometimes a "promise;"sometimes a "regular law"- as "the covenant of the day and night;"and sometimes the way in which God dispenses mercy - that is, by the old and new covenants. In the place before us it means "the promise"made to Abraham, as the following verses clearly show.

Barnes: Luk 1:73

The oath - This oath is recorded in Gen 22:16-17. It was an oath in which God swore by himself (because he could swear by no greater, Heb 6:13-14) that he would surely bless Abraham and his posterity. That promise was now to be entirely fulfilled by the coming of the Messiah.

Barnes: Luk 1:74

Might serve him - Might obey, honor, and worship him. This was regarded as a "favor."This was what was promised, and for this Zechariah praised God.

Without fear - Fear of death, of spiritual enemies, or of external foes. In the sure hope of God’ s "eternal"favor beyond the grave.

Barnes: Luk 1:75

In holiness ... - In piety and strict justice.

Before him - In the presence of God. Performed as in his presence, and with the full consciousness that he sees the heart. The "holiness"was not to be merely external, but spiritual, internal, pure, such as "God"would see and approve.

All the days of our life - To death. True religion increases and expands until death.

Barnes: Luk 1:76

And thou, child ... - Zechariah predicts in this and the following verses the dignity, the employment, and the success of John. He declares what would be the subject of his preaching, and what his success.

Prophet of the Highest - Prophet of God; a prophet "appointed by God"to declare his will, and to prepare the way for the coming of the Messiah.

The face of the Lord - The Lord Jesus, the Messiah, that was about to appear. To go before "the face of one"is the same as to go immediately before one, or to be immediately followed by another.

To prepare his ways - This is taken from Isa 40:3. See the Mat 3:3 niote, and Isa 40:3 note.

Barnes: Luk 1:77

To give knowledge of salvation - Knowledge of the "way"of salvation: that it was provided, and that the author of salvation was about to appear.

By the remission of their sins - The word remission means pardon or forgiveness. It implies that God will treat the sinner as if he had not committed the sin. The idea here is, that the "salvation"about to be offered was that which was connected with the pardon of sin. There can be no other. God cannot treat people as his friends unless they come to him by repentance and obtain forgiveness. When that is obtained, which he is always disposed to grant, they can be treated with kindness and mercy.

Barnes: Luk 1:78

Whereby the dayspring ... - The word "dayspring"means the morning light, the aurora, the rising of the sun. It is called the dayspring "from on high"because the light of the gospel shines forth from heaven. God is its Author, and through His mercy it shines upon people. There is here, doubtless, a reference to Isa 60:1-2; indeed, almost the very words of that place are quoted. Compare also Rev 22:16.

Barnes: Luk 1:79

To give light ... - See the notes at Mat 4:16.

To guide our feet ... - The figure in these verses is taken from travelers, who, being overtaken by night, know not what to do, and who wait patiently for the morning light, that they may know which way to go. So man wandered. So he became benighted. So he sat in the shadow of death. So he knew not which way to go until the Sun of righteousness arose, and then the light shone brightly on his way, and the road was open to the promised land of rest - to heaven.

This song of Zechariah is exceedingly beautiful. It expresses with elegance the great points of the plan of redemption, and the mercy of God in providing that plan. That mercy is "great."It is worthy of praise - of our highest, loftiest songs of thanksgiving; for we were in the shadow of death - sinful, wretched, wandering - and the light arose, the gospel came, and people may rejoice in hope of eternal life.

Barnes: Luk 1:80

Waxed strong in spirit - That is, in courage, understanding, and purposes of good, fitting him for his future work. The word "wax"means to "increase, to grow,"from an old Saxon word.

In the deserts - In Hebron, and in the hill country where his father resided. He dwelt in obscurity, and was not known publicly by the people.

Until the day of his showing - Until he entered on his public ministry, as recorded in Matt. 3 - that is, probably, until he was about 30 years of age. See Luke 3.

Poole: Luk 1:68-70

Ver. 68-70. God is not the God of Israel only, but of all the nations of the earth also; but he is peculiarly called

the God of Israel both here and in many other places, Psa 41:13 72:18 Psa 106:48 , &c., in regard of the covenant which he had specially made with them, and the special advantages they had, mentioned by the apostle; to them were committed the oracles of God, Rom 3:2 ; and to them pertained the adoption, the glory, the covenants, the giving of the law, and the service of God, and the promises, Rom 9:4 . Zacharias pronounces God blessed, and desires that he may be blessed, that is, honoured, and celebrated, and spoken well of, for that he had

visited and redeemed his people The word may be extended to all God’ s deliverances of Israel, but it seemeth to be here more specially restrained by what followeth to the redemption by Christ.

And hath raised up an horn of salvation for us An horn of salvation signifies a mighty, powerful salvation, by a metaphor taken from beasts, which much exert their power by their horns. The beast’ s ten horns, Dan 7:7 , are expounded to be ten kings, Luk 1:24 ; so Psa 75:10 , where David saith he will cut off all the horns of the wicked; so Lam 2:3 , where God is said to have cut off all the horn of Israel. In the house of his servant David. This agreeth to the prophecy, Jer 30:9 , where Christ is called David; They shall serve the Lord their God, and David their King, whom I will rise up unto them; who is also called a righteous Branch raised unto David, Jer 23:5 . God is said to have raised up this horn of salvation in the house of David. The house of David was now down, lapsed and decayed. God promises to raise up to the Israelites a mighty salvation from the house of David. This was fulfilled in Christ.

As he spake by the mouth of his holy prophets, which have been since the world began All the prophets, or many of them at least, prophesied of Christ as the Son of David, and of a great salvation to be raised up to Israel from his house.

Poole: Luk 1:71-72

Ver. 71,72. This was that which God had told them by his prophets, that a mighty salvation should arise to them out of the house of David, by which they should be saved from their enemies. By which enemies the generality of the Jews understood their temporal enemies, made of flesh and blood. But Zacharias, speaking by the Spirit of prophecy, must needs have a truer notion of it, as it signifies our spiritual enemies. All this is attributed to God’ s mercy and faithfulness, his mercy freely looking upon his creatures in distress and misery, his faithfulness in remembrance of his holy covenant, made to Adam, Abraham, David, &c.; but it is more particularly explained.

Poole: Luk 1:73

God first gave Abraham his word, Gen 18:10 , then he confirmed it by his oath, Gen 22:16 . The apostle, to the Hebrews, saith, Heb 6:13 , When God made promise to Abraham, because he could swear by no greater, he swore by himself.

Poole: Luk 1:74-75

Ver. 74,75. Thus Zacharias, by an infallible Spirit, expounds the covenants and oaths of God to Abraham and David, not as they appear to us at first view, as if they were promises of a mere temporal kingdom, and a victory for the Jews over their enemies, together with a splendid state for them, which was all the scribes and Pharisees, and the generality of the Jews, expected from the Messiah; but as confirming God’ s resolution to send the Jews a Saviour, who should save them from their sins, the guilt and dominion of them, and from the power of hell, and purchase a spiritual liberty for them to serve the Lord all their days, without fear, in holiness and righteousness, which indeed was the true end of the Messiah’ s coming. Thus for now the song of this holy man respected Christ, whom he showeth to be sent from the free grace and mercy of God, yet in performance of God’ s truth and faithfulness, according to his oath promises; and to be therefore sent to deliver his people from their enemies, and to purchase for them a spiritual liberty, not to sin, but to serve the Lord without fear; in holiness and righteousness. The latter part of his prophecy respecteth John the Baptist, the new born son of this priest and heavenly prophet.

Poole: Luk 1:76

Zacharias here foretells what came to pass about thirty years after, for it cannot be thought that John began his ministry before the sacerdotal age, especially considering Christ did not begin sooner, Luk 3:23 .

Thou shalt be called the prophet that may either signify, thou shalt be a prophet, as Mat 5:9 Joh 1:12 ; or thou shalt be owned or taken notice of as the prophet

of the Highest Both were true in John. He was a prophet, (though not that Prophet, Joh 1:21 ), yea, and more than a prophet, saith our Saviour, Mat 11:9 .

For thou shalt go before his face to prepare his ways. This was according to the prophecy, Isa 40:3 Mal 4:5 : and according to what John said of himself, Mat 3:3 Mar 1:3 . See Poole on "Mat 3:3" .

Poole: Luk 1:77

To preach the doctrine of repentance to men, that they may obtain remission of sins. But it seems more natural, To teach people that the only way by which they can attain salvation, is not by any righteousness of their own, but by obtaining the free pardon and remission of their sins by Christ and his righteousness, Psa 32:1 , which is in short to preach the gospel, which is the power of God to salvation to every one that believeth. For therein is the righteousness of God revealed from faith to faith, Rom 1:16,17 .

Poole: Luk 1:78

In the Greek it is, through the bowels of mercy. An ordinary expression, and very natural, to signify great and deep compassion, Gen 43:30 1Ki 3:26 . Our remission of sin floweth from God’ s bowels of mercy; it depends not upon our satisfactions and penances, (as papists dream), but God’ s free and tender love; yet God must be just, and declare his righteousness while he justifieth the ungodly.

Whereby the Dayspring from on high hath visited us, anatolh ex uqouv . Some think that the Greek word answereth the Hebrew word, translated the Branch, Jer 23:5 Zec 3:8 : the seventy interpreters translate it by anatolhn , Jer 33:15 . Those texts manifestly relate to Christ, who is called there the Branch. Others think it rather answereth the Hebrew word dwa we translate it a great light. Others think it should be translated the East. So they say Christ is called Zec 3:8 ; Zec 6:12 ; but we translate it the Branch in both those places. Be it the Branch, or the Light, or Dayspring, or the East, it is certain Christ is meant, who is called the Sun of righteousness, Mal 4:2 . That God might be just in the remission of our sins, he sent Christ to visit us, and in our nature to die for us.

Poole: Luk 1:79

Here Zacharias showeth us the end why God visited us with his Son, the Branch, the Light, the Dayspring, the Sun of righteousness. Men were in the darkness of sin and ignorance, dead in trespasses and sins, at war and enmity with God; Christ came to give them the light of gospel revelations, the light of spiritual comfort and salvation, to purchase peace, and to direct them how to walk that they might have peace with God, and at last enter into peace. This he did to the Jews first, then to the Gentiles: see Isa 9:1,2 60:1,19 .

Poole: Luk 1:80

The evangelist having done with Zacharias’ s prophetical song, now cometh to tell us what became of John. He saith, the child grew, and waxed strong in spirit. He did not only grow in his bodily dimensions, but in the endowments of his mind.

And was in the deserts that is, in places very thinly inhabited, (some will have this to have been the deserts of Ziph and Maon),

till the day of his showing unto Israel that is, in all probability, till he was about thirty years of age, when he came forth as a public preacher to those parts of Israel where he spent the small remaining part of his life, of which we shall hear more hereafter.

Lightfoot: Luk 1:78

Through the tender mercy of our God; whereby the dayspring from on high hath visited us.   

[The dayspring from on high.] I would readily have rendered it the branch from on high; but for what follows, "to give light," etc...

Lightfoot: Luk 1:80

And the child grew, and waxed strong in spirit, and was in the deserts till the day of his showing unto Israel.   

[In the deserts.] Whether John was an eremite in the sense as it is now commonly taken, we may inquire and judge by these two things: I. Whether there was ever any eremite in this sense among the Jews. II. Whether he absented himself from the synagogues; and whether he did not present himself at Jerusalem in the feasts: and to this may be added, whether he retired and withdrew himself from the society of mankind. If he absented from the synagogues, he must have been accounted a wicked neighbour. If from the feasts, he transgressed the command, Exo 23:17. If from the society of mankind, what agreeableness was there in this? It seems very incongruous, that he that was born for this end, "to turn the disobedient," etc. Should withdraw himself from all society and converse with them. Nothing would persuade me sooner that John was indeed an anchoret, than that which he himself saith, that he did not know Jesus, Joh 1:31; whereas he was so very near akin to him. One might think, surely he must have lain hid in some den or cave of the earth, when, for the space of almost thirty years wherein he had lived, he had had no society with Jesus, so near a kinsman of his, nay, not so much as in the least to know him. But if this were so, how came he to know and so humbly refuse him, when he offered himself to be baptized by him? Mat 3:14; and this before he was instructed who he was, by the descent of the Holy Ghost upon him? Joh 1:33.  

[ eremite - hermit; esp.: a religious recluse. -- Webster's Ninth New Collegiate Dictionary.]  

From this question may arise two more: --   

I. Whether John appeared or acted under the notion of a prophet before his entrance into the thirtieth year of his age. I am apt to think he did not: and hence I suppose it is said concerning him, "that he was in the deserts"; that is, he was amongst the rustics, and common rank of men, as a man of no note or quality himself, till he made himself public under the notion and authority of a prophet.  

II. Whether he might not well know his kinsman Jesus in all this time, and admire his incomparable sanctity, and yet be ignorant that he was the Messiah. Yea, and when he modestly repulsed him from his baptism, was it that he acknowledged him for the Messiah? (which agrees not with Joh 1:33) or not rather that, by reason of his admirable holiness, he saw that he was above him?  

[Till the day of his shewing unto Israel.] John was unquestionably a priest by birth; and being arrived at the thirtieth year of his age, according to the custom of that nation, he was, after examination of the great council, to have been admitted into the priestly office, but that God had commissioned him another way.  

"In the room Gazith the great council of Israel sat, and judged concerning the priesthood. The priest in whom any blemish was found, being clothed and veiled in black, went out and was dismissed: but if he had no blemish, he was clothed and veiled in white, and going in ministered, and gave his attendance with the rest of the priests his brethren. And they made a gaudy day; when there was no blemish found in the seed of Aaron the priest."

PBC: Luk 1:78

See Philpot: THE DAY SPRING FROM ON HIGH 1845

See Philpot: THE DAYSPRING FROM ON HIGH 1858

Haydock: Luk 1:69

As Christ was born of the race of David, he is here called the horn of salvation in the house of David. As Isaias says, a vineyard is planted in the horn, chap. v. ---

A powerful salvation. [10] According to the letter both of the Latin and Greek text, a horn of salvation. But as it is generally agreed, that by horn, in the phraseology of the Scriptures, is understood strength and power, and that horn sounds awkwardly in English, and other languages, I hope it may be literally enough translated, a powerful salvation. (Witham)

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[BIBLIOGRAPHY]

Cornu salutis, Greek: keras soterias. Abscissum est cornu Moab. (Jeremias xlviii. 25.) Cornu David. (Psalm lxxiv. 5.) See also Psalm cxxxi. 17, &c.

Haydock: Luk 1:71

That he would save us, &c. Literally, salvation from our enemies. The construction and sense is, that God, as he had declared by his prophets, would grant us salvation, or would save us. (Witham) ---

This is not to be understood of temporal, but of spiritual enemies. For the Lord Jesus, strong in battle, came to destroy all our enemies, and thus to deliver us from their snares and temptations. (Origen, hom. xvi.) ---

He is that King of Glory, the Lord strong and powerful, the Lord powerful in battle. (Psalm xxiii.)

Haydock: Luk 1:72

To remember his holy covenant, i.e. of his promise, or of the covenant made with Abraham, that he would bless all nations in his seed. (Witham) ---

At the coming of Christ, Abraham, Isaac and Jacob were made partakers of his mercy. For, we cannot suppose that they who saw his day, and were glad, should not participate in the fruit of his coming; since St. Paul says: he maketh peace through the blood of the cross, both to the things that are on earth, and the things that are in heaven. (Colossians i. 20.) (Origen, hom. x.)

Haydock: Luk 1:73-74

According to the oath which he swore. [11] The words according to, are no addition to the letter of the text: they only barely express what is here signified; to wit, that God swore to Abraham, that he would grant us, or make it come to pass, that being delivered from our enemies, sin and the devil, we should be in a condition to serve him without fear, in holiness, &c. (Witham)

Haydock: Luk 1:73

[BIBLIOGRAPHY]

Jusjurandum quod juravit, Greek: orkon on in the accusative case, for Greek: kat orkon, secundum juramentum. Ibid. daturum se nobis, i.e. se effecturum, &c. Greek: tou dounai emin, &c.

Haydock: Luk 1:75

It is possible, we here see, to have true justice, not only in the sight of man, or by the imputation of God, but in his sight; and the coming of Christ was to give men such justice.

Haydock: Luk 1:77

Jesus is our salvation, and St. John [the Baptist] was sent to give to the people the knowledge of this salvation: he bore testimony of Christ; (Theophylactus) by whom alone remission of sins can be obtained.

Haydock: Luk 1:78

The rising light,[12] or the rising sun, hath visited us from on high. The Rheims translation hath the Orient, the Protestant, the day-spring. Both seem more obscure than they need be. The Latin, as well as the Greek, hath a noun substantive, by which Christ himself is signified. Yet the same word, in both languages, is sometimes taken for a rising light, and sometimes for a bud, or branch; in which latter sense it is expounded by St. Jerome. (Comment in Zachar. p. 1737, tom. 3, Ed. Ben.) But in this place it is rather taken for a light that riseth, by the following words, to enlighten them that sit in darkness, &c. (Witham) ---

The Orient. It is one of the titles of the Messias, the true light of the world, and the sun of justice. (Challoner) ---

By this he shews that God has forgiven us our sins, not through our merits, but through his own most tender mercy; (Theophylactus) and that we are to solicit this forgiveness through the bowels of his most tender mercy.

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[BIBLIOGRAPHY]

Oriens. Greek: e anatole. Vulgo ortus Solis. See Mr. Legh Crit. Sacra on Greek: anatello, orior, germino, S. Hierom [St. Jerome] on Jeremias chap. xxiii. ver. 5. tom. 3, p. 634. suscitabo David germen justum, sive orientem justum. And on Zacharias vi. 12, p. 1737. Ecce vir, oriens nomen ejus, where he expounds it by Greek: anatole, anaphue, and Blastema.

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Haydock: Luk 1:79

The Gentiles were in darkness, and given to the adoration of idols, till the light arose and dispelled the darkness, spreading on all sides the splendour of truth. (St. Basil on Isai.) ---

With reason it is said in this place, who sit in darkness; for we did not walk in darkness, but sat down, as if destitute of all hopes of being delivered. (St. John Chrysostom, hom. xiv. on S. Matt.) ---

Then our steps are directed in the paths of peace, when in our every action we act conformably to the grace of the Almighty. (St. Gregory, hom. xxxii.)

Haydock: Luk 1:80

St. John remained in the desert till the 30th year of his age. The reason why he concealed himself so long was because he feared the cruelty of Herod; for, though he was not under his jurisdiction, not being on the confines of Bethlehem, yet on account of the remarkable events that took place at his birth, by which he was declared the precursor of the Messias, he had reason to dread the cruelty of the jealous and suspicious Herod. Peter of Alexandria, Nicephorus, Baronius, and others, say, that when he was yet in his mother's arms, he was conveyed into the desert, and there concealed in the caves and fissures of the rocks, where people concealed themselves on the approach of their enemies. Cedrinus adds, that 40 days after their flight, the mother of St. John died; after which, an angel is said to have undertaken the care of the Baptist; but most probably this office was performed by some attendant on St. Elizabeth. (Tirinus) ---The Baptist remained in the desert till he began his public ministry, which by a law of the Jews could not be much before he had attained his 30th years. He is styled by antiquity the first hermit. See St. Jerome in Vita Pauli.

Gill: Luk 1:68

Blessed be the Lord God of Israel,.... This was a form of blessing of long standing, Psa 72:18 and very likely was in use, more or less, ever since Israel was distinguished from other nations, became a body politic, and were settled in the land of Canaan, in the enjoyment of peculiar privileges, both civil and religious; see other forms before it in Gen 9:26 and now, this was very near being antiquated, and out of date; for upon the birth of Christ, the Son of God manifest in the flesh, the New Testament form of blessing runs, as in 2Co 1:3 The reason of its being now made use of might be, because the Messiah, the principal subject of this song, was peculiarly promised unto Israel, was raised up for them, and sent unto them. To bless God, is not to invoke a blessing on him; for there is none greater than he to ask one of; nor does he stand in need of any, being the Creator, who is blessed for ever in himself, and is the fountain of blessedness to his creatures: and therefore, also, cannot signify to confer a blessing on him, but to praise and glorify him, on account of the perfections of his nature, and the works of his hands; and to give thanks unto him for all mercies, spiritual and temporal; and especially for Jesus Christ, his mission, incarnation, and salvation by him, which are the things the God of Israel is blessed for in this song:

for he hath visited, and redeemed his people; as he did Israel of old, Exo 3:16 when the Lord looked upon them, and delivered them out of the bondage of Egypt, and which was a type and resemblance of redemption by Christ; and to which reference here seems to be had. The "people" here said to be visited, and redeemed, design all the elect of God, not only among the Jews, but Gentiles also; all those whom God has chosen to be his people, and has in his covenant taken and declared to be such; whom he has given to Christ, as his people and portion; for whose sins he was stricken, and made reconciliation, and whom he saves from their sins. The act of "visiting" them, as previous to redemption, may include God's look of love upon them from everlasting; his choice of them in Christ unto salvation; the appointment and provision of a Saviour for them; the covenant of grace made with them in Christ, the foundation and security of their salvation; and particularly the mission of Christ in human nature, in consequence of the council, covenant, and promise of God: or it designs his incarnation, for he was now actually conceived in the womb of the virgin: so that God had visited, and looked upon his people, and remembered his love and mercy, his covenant and promise to them: and the "redemption" of them, which was now said to be made, or done, because Christ was now sent to do it, and because it was as sure, as if it was done, intends the spiritual and eternal redemption of them by the price of his blood, from the slavery of sin, the bondage of the law, and curse of it, and the captivity of Satan, and a deliverance out of the hands of every enemy; a redemption which reaches both to soul and body, and secures from all condemnation and wrath to come; and includes every blessing in it, as justification, forgiveness of sins, adoption, sanctification, and eternal life; and is a plenteous, full, complete, and everlasting one.

Gill: Luk 1:69

And hath raised up an horn of salvation for us,.... Meaning the Messiah, whom God had now raised up:

in the house of his servant David; in David's family, he being now conceived by a virgin of his house; and who, in a little time, would be born in Bethlehem, the city of David. He is called "an horn of salvation", because he is a powerful Saviour. "Horn" denotes power; it being that to a beast, as the arm is to a man, by which it defends itself, and pushes down its enemies; and "salvation" is the work Christ came to effect, and for which he was raised up, and sent: and a Saviour he is, and a mighty one, as appears from his doing and suffering what he has; as bearing all the sins of his people, and making reconciliation for them; obeying all the precepts of the law, and undergoing the penalty of it; being made a curse, and becoming obedient to death, even the death of the cross: as also, from his delivering them from sin, Satan, and the law, which no other could have done; and from his grappling with, conquering, spoiling, and destroying all his, and our enemies. Moreover, the word "horn" signifies regal power, honour, and dignity; see Dan 7:24 and so may not only denote the work of Christ as a Saviour, but his office also as a King, who in the discharge of that is likewise a Saviour; for he not only rules, and governs, but protects, defends, and preserves his, people, by his power; see 1Sa 2:10.

Gill: Luk 1:70

As he spake, by the mouth of his holy prophets,.... Which shows not only the veracity and faithfulness of God in his promises, but the early intimations that were given by him concerning the Messiah: for it follows,

which have been since world began; or from the beginning of the world; ever since the first hint of the Messiah, as the seed of the woman, that should bruise the serpent's head, was given, he was more or less spoken of. Adam, the first prophet, seems to have respect to him, when he calls his wife Eve, which signifies life; and because she should be the mother of all living. Enoch, the seventh from Adam, prophesied of him, of his second coming, which supposes his first; and Lamech may be thought to have some regard to him, when he named his son Noah, and said what he did concerning him: Christ was spoken of to Abraham, as his seed, in whom all nations of the earth should be blessed; and God spake of him by the patriarch Jacob, under the name of Shiloh, as who should spring from the tribe of Judah, before the sceptre and lawgiver were departed from it. Moses foretold that there should arise a prophet from the midst of his brethren like unto him, to whom the Israelites were to hearken. David, the prophet, often speaks of him, particularly of his death, his resurrection from the dead, his ascension to heaven, and session at God's right hand; and the evangelical prophet Isaiah predicts his birth of a virgin, and testified beforehand of the sufferings of Christ, and the glory that should follow. Micah points out the very place of his birth; and Zechariah describes the manner of his entrance into Jerusalem, as riding on an ass: to say nothing of what Jeremiah, Ezekiel, Daniel, and others, have prophesied of him, It is a common saying of the Jews ^x, that "all the prophets, all of them prophesied not, אלא לימות המשיח "but of the days of the Messiah."

The men, by whom God spoke of the Messiah, of the mission of him, and of raising up this horn of salvation, for his people, were "prophets"; men endued with a spirit of prophecy; "holy", men, who were sanctified by the Holy Ghost, and spake, as they were moved by him; and these all spake as if it were with one "mouth"; they all agree in their accounts concerning Christ, though they lived in different periods of time, from the beginning of the world,

Gill: Luk 1:71

That we should be saved from our enemies,.... This, and the two following verses, either contain and express the sum and substance of what God spake by the prophets; or point out the end or ends of his raising up an horn of salvation, or a Saviour for his people; namely, that they should be saved by him from their enemies: from sin, which wars against the soul, and threatens the destruction of it; from Satan, the avowed and implacable adversary of mankind; from the world, the seed of the serpent, which has always bore an enmity to the seed of the woman; from the law, the killing letter; and from death, the last enemy that is to be destroyed,

and from the hand of all that hate us: which is only an illustration of the former sentence, or a repetition of it in other words; and designs the same as before.

Gill: Luk 1:72

To perform the mercy promised to our fathers,.... By "mercy" is meant salvation by Christ, which springs from the mercy of God; the promise of which was an instance of mercy to the Jewish fathers under the Old Testament, and also the performance of it; for they were saved by the grace of our Lord Jesus, even as we: his blood was shed for the remission of sins that were past, and for the redemption of transgressions under the first Testament:

and to remember his holy covenant; which was made between him, and his Son from all eternity; and was, at various times, dispensed and manifested to the patriarchs, and eminent saints, as Adam, Noah, Abraham, &c. This is called an "holy" one; not only because it was made by, and between holy persons, and provided for the holiness of the people of God, both here, and hereafter; but because in the article of redemption and salvation by Christ, which is here more particularly regarded, care was taken to secure the glory of God's holiness and justice, as well as to display his grace and mercy. Now raising up, and sending Jesus a Saviour, showed, that God was mindful of this covenant, and therefore sent redemption to his people.

Gill: Luk 1:73

The oath which he swore to our father Abraham. When he swore by himself, because he could swear by no greater, that in blessing he would bless him; that his seed should possess the gates of his enemies, and in it all the nations of the earth should be blessed: all which have been fulfilled in Jesus the Messiah; see Gen 22:16.

Gill: Luk 1:74

That he would grant unto us,.... What is said in this and the following verse, is the substance of the promised mercy, covenant, and oath:

that we being delivered out of the hands of our enemies, as before, in Luk 1:71.

might serve him without fear. One principal end of deliverance from spiritual enemies by Christ, is the service of God; and nothing lays a greater obligation on men to serve the Lord, and glorify him, than redemption by Christ; nor is there any thing that makes men more zealous of good works: spiritual and evangelical service, in distinction from the legal service, and worship of God, is here meant; since it is said to be "without fear", which the threatenings and curses of the law filled men with; but being delivered from it, they become free from that spirit of bondage unto fear, it genders to; as being delivered also from sin and Satan, they are without fear of hell and damnation; and from the world, they are without fear of men; and from death, they are without fear of that, through which many under the legal dispensation, were all their lifetime subject to bondage. It is a saying of the Jews ^y, that:

"greater is he that serves from love, than he that serves from fear.

But such sort of service is not of a man's self, or performed by his own power and strength, but is a "grant" from God, and owing to the influence of his Spirit and grace,

Gill: Luk 1:75

In holiness and righteousness,...., Not in mere outward rites and legal ceremonies but as the saints serve, from principles of righteousness and true holiness; in which the new man is created, and of which the kingdom of God, or spiritual and internal religion consists; so in acts of piety and devotion towards God, and justice among men, which is the substance of the perfect and acceptable will of God:

before him; it is one thing to serve the Lord with an outward appearance of holiness and righteousness before men, and another thing to be righteous before God, and to walk in all his commandments and ordinances, as in his sight: all the days of our life; which denotes the constancy and continuance of this service; it is not for a day or two, or only on festivals and sabbath days, such as were under the Jewish dispensation, but every day we live. In the Vulgate Latin, Syriac, Persic, and Ethiopic versions, and in two copies of Beza's, and two of Stephens's, and in the Alexandrian copy, it is only read, "all our days"; but the Arabic version reads, as the generality of copies, and as we render it.

Gill: Luk 1:76

And thou, child, shalt be called the Prophet of the Highest,.... Here Zacharias turns himself to his son John, though an infant, and incapable of knowing what was said to him; and for the sake of those that were present, describes his office and work; and says, that he should be "called", that is, that he should "be", and be accounted a "prophet": for he was not only a preacher of Christ and his Gospel, but he also foretold the coming of the Messiah; and the vengeance that should fall on the Jewish nation, for their unfruitfulness, impenitence, and unbelief: and the Prophet "of the Highest"; that is, of God; as the Persic version renders it, of the most high God; and by whom is meant, the Lord Jesus Christ, whose prophet, harbinger, and forerunner John was; and so is a proof of Christ being the supreme, or most high God:

for thou shalt go before the face of the Lord, to prepare his ways; as the angel had suggested in Luk 1:17 and as was prophesied of him in Isa 11:3. See Gill on Mat 3:3.

Gill: Luk 1:77

To give knowledge of salvation,.... This is still said of John, and belongs to his work and office; though the Syriac and Arabic versions read, "that he may give"; as if it was spoken of the Lord, before whose face John was to go, and whose ways he was to prepare: by "salvation" is meant, not a temporal salvation, or a deliverance from the Roman yoke, the Jews were expecting, for John gave no intimation of any such salvation; but of a spiritual and eternal salvation, and of Christ himself, the author of it; who is often called Salvation, because he was appointed to this business, was fitted for it, and has effected it; and there is salvation in him, and in no other, the "knowledge" of this is not merely, notional and speculative, but experimental, approbative, fiducial, appropriating, sure, and certain; and is more excellent, than any other kind of knowledge whatever: and this is a "gift"; it is not what is attained unto, and acquired by application, diligence, and industry, as other sort of knowledge; but is a gift of God, though in the use of means, and through the ministry of the word: and so John is said to give it ministerially, he being an instrument in the hand of God, whereby souls came to the knowledge of salvation by Christ, and believed in him: it was communicated by God through his ministry,

unto his people: meaning not the people of John the Baptist, the Jews, though it was true of God's elect among them; but the people of Christ, and that not all mankind, who are his by creation; but a special people, whom the Father has given him, and he has purchased by his blood; whom he conquers by his grace, and makes a willing people, in the day of his power: to these, and only these, is the knowledge of salvation by Christ given; for none else are appointed to it, and for no other is it wrought out. It follows,

by the remission of their sins; the sense of which is, either that salvation is by the forgiveness of sin, and lies in it, that being a principal part of it; see Eph 1:7. Sins are debts; forgiving them is a remitting these debts, a loosing them, or the obligation to payment, which is done freely and fully, for Christ's sake, and through his blood; and herein lies the blessedness and salvation of men; see Rom 4:6. Or else that the knowledge of salvation was conveyed through the ministry of John, not by preaching the works of the law, but the doctrine of remission of sins, by Christ; Mar 1:4 and which is the sum and substance of the Gospel, as it was ordered to be preached by Christ, and was preached by his apostles. The Alexandrian copy reads, "our sins".

Gill: Luk 1:78

Through the tender mercy of our God,.... or "bowels of mercy", to which the forgiveness of sin is owing; the source and spring of pardon, is the free grace and abundant mercy of God; it takes its rise from thence, though it is channelled in the blood and sacrifice of Christ; and which no way derogates from, but rather heightens the riches of God's grace and mercy: for it was mercy that moved God to enter into a covenant with his Son, in which forgiveness of sin is promised; and it was mercy to set forth his Son, in his eternal purposes and decrees; and to send him forth in the fulness of time, to shed his blood for the remission of sins; it was the mercy of God to us, that provided a lamb for a burnt offering, and then accepted of the sacrifice and satisfaction of his Son, in our room and stead, and forgave all our sins, for his sake; and whatever the pardon of our sins cost God and Christ, it is all free grace and mercy to us: it is owing not to the absolute mercy of God, or to the mercy of God as an absolute God, but to the mercy of "our" God; our God in Christ, our covenant God and Father, whose bowels yearned towards us, and whose pity is that of a tender parent: whereby

the day spring from on high hath visited us: the word ανατολη, here used, and is translated "the day spring", is the same which the Septuagint use, in Jer 23:5 where the Messiah is spoken of, under the name of the "branch": and undoubtedly the Messiah Jesus, is intended here, who is the man, that branch, that has grown up out of his place; not from below, but from above; and who is the phosphorus, or bringer of light, that bright and morning star, that sun of righteousness, who has light in himself, and communicates light to others; even light natural, spiritual, and eternal; and with his rays and beams of light, life, and love, refreshes, exhilarates, and warms, the hearts of his people: and by the "visit" he has made in our "horizon", is meant his assumption of human nature; which, like a friendly visit, proceeded from pure love to the children of God; and was a drawing near unto them, for it was a taking on him their nature, in which he represented their persons; and was done through much difficulty and great condescension, since he was in the form of God, and thought it no robbery to be equal with him; and his stay on earth in this nature, was but for a little while; so that on all accounts, it may be truly called a "visit": and which, as the remission of sin is wholly owing to the tender mercy of our God, who put him upon it, called him to it, sent him forth made of a woman, and in the likeness of sinful flesh, to obtain eternal redemption, in which mercy and truth met together: the end and design of this visit, are signified in the next verse; for the following words belong to the day spring from on high, and not to John the Prophet of the Highest.

Gill: Luk 1:79

To give light to them that sit in darkness,.... God's elect among the Jews, who were not only in a state of unregeneracy, which is a state of darkness, ignorance, and unbelief; but in the darkness of the legal dispensation, and at this time under more than ordinary darkness and ignorance; having lost the knowledge of the righteousness of God, and of the spirituality of his law, the true sense of the Scriptures, and right notions of the Messiah; being led by blind guides, the Scribes and Pharisees,

and, were as it were also,

in the shadow of death; in a state seemingly irrecoverable, when Christ, the great light arose, and shone upon them; and communicated spiritual light, life, and heat unto them; see Isa 9:2 compared with Mat 4:13 though Christ is also a light, to lighten his chosen ones among the Gentiles, Luk 2:32 but the Jews seem chiefly to be intended here:

to guide our feet into the way of peace; which we knew not: not that he came to teach us how to make our peace with God, but to make peace for us, by the blood of his cross; and so by his Spirit and word, lead us into the true way of enjoying spiritual peace here, and eternal peace hereafter.

Gill: Luk 1:80

And the child grew, and waxed strong in spirit,.... That is, John, the son of Zacharias and Elisabeth, grew in stature of body, and increased in wisdom and knowledge, and fortitude in his soul:

and was in the deserts; or "desert", as the Syriac, Persic, and Ethiopic versions read; not in the wilderness of Judea, where he came preaching, but either of Ziph or Maon, which were near to Hebron; see 1Sa 23:14 he was not brought up in the schools of the prophets, nor in the academies of the Jews, or at the feet of any of their Rabbins and doctors; that it might appear he was not taught and sent of men, but of God: nor did he dwell in any of the cities, or larger towns, but in deserts; partly that he might be fitted for that gravity and austerity of life, he was to appear in; and that it might be clear he had no knowledge of, nor correspondence with Jesus, whose forerunner he was, and of whom he was to bear testimony, till such time he did it; and in this solitude he remained,

till the day of his showing unto Israel; either till the time came that he was to appear before, and be examined by the sanhedrim, that judged of persons fitness and qualifications for the priesthood, in order to be admitted to it; which should have been when he was thirty years of age, but that he was designed for other service; or rather therefore till he appeared in his prophetic office, and showed himself to the people of Israel; to whom he came preaching the doctrine of repentance and remission of sins, administering the ordinance of baptism, giving notice of the near approach of the Messiah, and pointing him out unto the people.

Commentary -- Verse Notes / Footnotes

NET Notes: Luk 1:68

¹ sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).

² sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).

³ tn Or “has delivered”; Grk “has accomplished redemption.”

sn Has redeemed is a reference to redemption, but it anticipates the total release into salvation that the full work of Messiah will bring for Israel. This involves both spiritual and material benefits eventually.

NET Notes: Luk 1:69

¹ tn Grk “and,” but specifying the reason for the praise in the psalm.

² sn The phrase raised up means for God to bring someone significant onto the scene of history.

³ sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”

⁴ sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.

NET Notes: Luk 1:70

¹ tn Grk “from the ages,” “from eternity.”

NET Notes: Luk 1:71

¹ tn Grk “from long ago, salvation.”

² sn The theme of being saved from our enemies is like the release Jesus preached in Luke 4:18-19. Luke’s narrative shows that one of the enemies in view is Satan and his cohorts, with the grip they have on humanity.

NET Notes: Luk 1:72

¹ tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.

² sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.

³ tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.

⁴ sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).

NET Notes: Luk 1:73

¹ tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.

² tn Or “forefather”; Grk “father.”

³ tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.

NET Notes: Luk 1:74

¹ tc Many important early mss (א B L W [0130] Ë^1,13 565 892 pc) lack “our,” while most (A C D [K] Θ Ψ 0177 33 Ï pc) supply it. Although the addition is most likely not authentic, “our” has been included in the translation due to English stylistic requirements.

² tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.

NET Notes: Luk 1:75

¹ sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.

² tn Grk “all our days.”

NET Notes: Luk 1:76

¹ sn Now Zechariah describes his son John (you, child) through v. 77.

² tn Or “a prophet”; but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article “the.”

³ sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.

⁴ tc Most mss, especially the later ones (A C D L Θ Ψ 0130 Ë^1,13 33 Ï sy), have πρὸ προσώπου κυρίου (pro proswpou kuriou, “before the face of the Lord”), but the translation follows the reading ἐνώπιον κυρίου (enwpion kuriou, “before the Lord”), which has earlier and better ms support (Ì⁴ א B W 0177 pc) and is thus more likely to be authentic.

⁵ tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.

sn On the phrase prepare his ways see Isa 40:3-5 and Luke 3:1-6.

NET Notes: Luk 1:77

¹ sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).

² sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).

NET Notes: Luk 1:78

¹ tn For reasons of style, a new sentence has been started in the translation at this point. God’s mercy is ultimately seen in the deliverance John points to, so v. 78a is placed with the reference to Jesus as the light of dawning day.

² sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.

³ sn The Greek term translated dawn (ἀνατολή, anatolh) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving light that shows the way. The Greek term was also used to translate the Hebrew word for “branch” or “sprout,” so some see a double entendre here with messianic overtones (see Isa 11:1-10; Jer 23:5; 33:15; Zech 3:8; 6:12).

⁴ tn Grk “shall visit us.”

NET Notes: Luk 1:79

¹ sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.

² tn Or “the path.”

NET Notes: Luk 1:80

¹ tn This verb is imperfect.

² tn This verb is also imperfect.

³ tn Or “desert.”

⁴ tn Grk “until the day of his revealing.”

Geneva Bible: Luk 1:68

Blessed [be] the Lord God of Israel; for he hath ^{( g )} visited and ^{( h )} redeemed his people,

^{( g )} That he has shown himself mindful of his people, to the extent that he came down from heaven himself to visit us in person, and to redeem us.

^{( h )} Has paid the ransom, that is to say, the price of our redemption.

Geneva Bible: Luk 1:69

And hath raised up an ^{( i )} horn of salvation for us in the house of his servant David;

^{( i )} This word "horn", in the Hebrew language, signifies strength, and it is a metaphor taken from beasts that fight with their horns: And by raising up the might of Israel is meant that the kingdom of Israel was defended, and the enemies of it laid on the ground, even then when the strength of Israel seemed to be utterly gone.

Geneva Bible: Luk 1:72

To perform the mercy [promised] to our fathers, and ^{( k )} to remember his holy covenant;

^{( k )} Declare indeed that he was mindful.

Geneva Bible: Luk 1:75

In holiness and righteousness ^{( l )} before him, all the days of our life.

^{( l )} To God's good liking.

Geneva Bible: Luk 1:76

And thou, ^{( m )} child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways;

^{( m )} Though you be at this present time ever so little.

Geneva Bible: Luk 1:77

To ^{( n )} give knowledge of salvation unto his people by the ^{( o )} remission of their sins,

^{( n )} Open the way.

^{( o )} Forgiveness of sins is the means by which God saves us; (Rom 4:7).

Geneva Bible: Luk 1:78

Through the tender mercy of our God; whereby the ^{( p )} dayspring from on high hath visited us,

^{( p )} Or "bud", or "branch"; he alludes to (Jer 23:5) (Zec 3:8; Zec 6:12); and he is called a bud from on high, that is, sent from God unto us, and not as other buds which bud out of the earth.

Geneva Bible: Luk 1:79

To give light to them that sit in darkness and [in] the shadow of death, to guide our feet into the ^{( q )} way of peace.

^{( q )} Into the way which leads us to true happiness.

Commentary -- Verse Range Notes

TSK Synopsis: Luk 1:1-80

1 The preface of Luke to his whole gospel.

5 The conception of John the Baptist;

26 and of Christ.

39 The prophecy of Elisabeth and of Mary, concerning Christ.

57 The nativity and circumcision of John.

67 The prophecy of Zacharias, both of Christ,

76 and of John.

Maclaren: Luk 1:67-80

Zacharias's Hymn

And his father Zacharias was filled with the Holy Ghost,, and prophesied, saying, 68. Blessed be the Lord God of Israel; for the bath 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 haled 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 day-spring 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.'--Luke 1:67-80.

ZACHARIAS was dumb when he disbelieved. His lips were opened when he believed. He is the last of the Old Testament prophets, and as standing nearest to the Messiah, his song takes up the echoes of all the past, and melts them into a new outpouring of exultant hope. The strain is more impassioned than Mary's, and throbs with triumph over our enemies,' but rises.

In the strictest sense, John the Baptist was a prophet of the Old dispensation, even though he came to usher in the New. (See Matt. 11:9-11.) In the same sense, Zacharias was the last prophet of the Old dispensation, before the coming of his son to link the Old with the New above the mere patriotic glow into a more spiritual region. The complete subordination of the personal element is very remarkable, as shown by the slight and almost parenthetical reference to John. The father is forgotten in the devout Israelite. We may take the song as divided into three portions: the first (Luke 1:68-75) celebrating the coming of Messiah, with special reference to its effect in freeing Israel from its foes; the second (Luke 1:76-77), the highly dramatic address to his unconscious child'; the third (Luke 1:78-79) returns to the absorbing thought of the Messiah, but now touches on higher aspects of His coming as the Light to all who sit in darkness.

I. They Had Looked Wearily For The Promised Messiah

If we remember that four hundred dreary years, for the most part of which Israel had been groaning under a foreign yoke, had passed since the last of the prophets, and that during all that time devout eyes had looked wearily for the promised Messiah, we shall be able to form some faint conception of the surprise and rapture which filled Zacharias's spirit, and leaps in his hymn at the thought that now, at last, the hour had struck, and that the child would soon be born who was to fulfil the divine promises and satisfy fainting hopes. No wonder that its first words are a burst of blessing of the God of Israel.' The best expression of joy, when long-cherished desires are at last on the eve of accomplishment, is thanks to God. How short the time of waiting seems when it is past, and how needless the impatience which marred the waiting! Zacharias speaks of the fact as already realised. He must have known that the Incarnation was accomplished; for we can scarcely suppose that the emphatic tenses hath visited, hath redeemed, hath raised' are prophetic, and merely imply the certainty of a future event. He must have known, too, Mary's royal descent; for he speaks of' the house of David.'

A horn' of salvation is an emblem taken from animals, and implies strength. Here it recalls several prophecies, and as a designation of the Messiah, shadows forth His conquering might, all to be used for deliverance to His people. The vision before Zacharias is that of a victor king of Davidic race, long foretold by prophets, who will set Israel free from its foreign oppressors, whether Roman or Idumean, and in whom God Himself visits and redeems His people.' There are two kinds of divine visitations--one for mercy and one for judgment. What an unconscious witness it is of men's evil consciences that the use of the phrase has almost exclusively settled down upon the latter meaning! In Luke 1:71-75, the idea of the Messianic salvation is expanded and raised. The word salvation' is best construed, as in the Revised Version, as in apposition with and explanatory of horn of salvation.' This salvation has issues, which may also be regarded as God's purposes in sending it. These are threefold: first, to show mercy to the dead fathers of the race. That is a striking idea, and pictures the departed as, in their solemn rest, sharing in the joy of Messiah's coming, and perhaps in the blessings which He brings. We may not too closely press the phrase, but it is more than poetry or imagination. The next issue is God's remembrance of His promises, or in other words, His fulfilment of these. The last is that the nation, being set free, should serve God. The external deliverance was in the eyes of devout men like Zacharias precious as a means to an end. Political freedom was needful for God's service, and was valuable mainly as leading to that. The hymn rises far above the mere impatience of a foreign yoke. Freedom to worship God,' and God worshipped by a ransomed nation, are Zacharias's ideal of the Messianic times.

Note his use of the word for priestly service.' He, a priest, has not forgotten that by original constitution all Israel was a nation of priests; and he looks forward to the fulfilment at last of the ideal which so soon became impracticable, and possibly to the abrogation of his own order in the universal priesthood. He knew not what deep truths he sang. The end of Christ's coming, and of the deliverance which He works for us from the hand of our enemies, cannot be better stated than in these words. We are redeemed that we may be priests unto God. Our priestly service must be rendered in holiness and righteousness,' in consecration to God and discharge of all obligations; and it is to be no interrupted or occasional service, like Zacharias's, which occupied but two short weeks in the year, and might never again lead him within the sanctuary, but is to fill with reverent activity and thankful sacrifice all our days. However this hymn may have begun with the mere external conception of Messianic deliverance, it rises high above that here, and will still further soar beyond it. We may learn from this priest-prophet, who anticipated the wise men and brought his offerings to the unborn Christ, what Christian salvation is, and for what it is given us.

II. There Is Something Very Vivid And Striking In The Abrupt Address To The Infant,

Who lay, all unknowing, in his mother's arms. The contrast between him as he was then and the work which waited him, the paternal wonder and joy which yet can scarcely pause on the child, and hurries on to fancy him in the years to come, going herald-like before the face of the Lord, the profound prophetic insight into John's work, are all noteworthy. The Baptist did prepare the way' "by teaching that the true salvation' was not to be found in mere deliverance from the Roman yoke, but in remission of sin.' He thus not only gave knowledge of salvation,' in the sense that he announced the fact that it would be given, but also in the sense that he clearly taught in what it consisted. John was no preacher of revolt, as the turbulent and impure patriots of the day would have liked him to be, but of repentance. His work was to awake the consciousness of sin, and so to kindle desires for a salvation which was deliverance from sin, the only yoke which really enslaves. Zacharias the blameless' saw what the true bondage of the nation was, and what the work both of the Deliverer and of His herald must be. We need to be perpetually reminded of the truth that the only salvation and deliverance which can do us any good consist in getting rid, by pardon and by holiness, of the cords of our sins.

III. The Forerunner Of The Messianic Blessings.

The thoughts of the Forerunner and his office melt into that of the Messianic blessings from which the singer cannot long turn away. In these closing words, we have the source, the essential nature, and the blessed results of the gift of Christ set forth in a noble figure, and freed from the national limitations of the earlier part of the hymn. All comes from the bowels of mercy of our God,' as Zacharias, in accordance with Old Testament metaphor, speaks, allocating the seat of the emotions which we attribute to the heart. Conventional notions of delicacy think the Hebrew idea coarse, but the one allocation is just as delicate as the other. We can get no deeper down or farther back into the secret springs of things than this, that the root cause of all, and most especially of the mission of Christ, is the pitying love of God's heart. If we hold fast by that, the pain of the riddle of the world is past, and the riddle itself more than half solved. Jesus Christ is the greatest gift of that love, in which all its tenderness and all its power are gathered up for our blessing.

The modern civilised world owes most of its activity to the quickening influence of Christianity. The dayspring visits us that it may shine on us, and it shines that it may guide us into the way of peace.' There can be no wider and more accurate description of the end of Christ's mission than this--that all His visitation and enlightenment are meant to lead us into the path where we shall find peace with God, and therefore with ourselves and with all mankind. The word ,peace,' in the Old Testament, is used to include the sum of all that men require for their conscious wellbeing. We are at rest only when all our relations with God and the outer world are right, and when our inner being is harmonised with itself, and supplied with appropriate objects. To know God for our friend, to have our being fixed on and satisfied in Him, and so to be reconciled to all circumstances, and a friend of all men--this is peace; and the path to such a blessed condition is shown us only by that Sun of Righteousness whom the loving heart of God has sent into the darkness and torpor of the benighted wanderers in the desert. The national reference has faded from the song, and though it still speaks of us' and our,' we cannot doubt that Zacharias both saw more deeply into the salvation which Christ would bring than to limit it to breaking an earthly yoke, and deemed more worthily and widely of its sweep, than to confine it within narrower bounds than the whole extent of the dreary darkness which it came to banish from all the world.

Maclaren: Luk 1:78-79

The Dayspring From On High

The day-spring 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.'--Luke 1:78-79.

As the dawn is ushered in by the notes of birds, so the rising of the Sun of Righteousness was heralded by song. Mary and Zacharias brought their praises and welcome to the unborn Christ, the angels hovered with heavenly music over His cradle, and Simeon took the child in his arms and blessed it. The human members of this choir may be regarded as the last of the psalmists and prophets, and the first of Christian singers. The song of Zacharias, from which my text is taken, is steeped in Old Testament allusions, and redolent of the ancient spirit, but it transcends that. Its early part is purely national, and hails the coming of the Messiah chiefly as the deliverer of Israel from foreign oppressors, though even in it their deliverance is regarded mostly as the means to an end, and the end one very appropriate on the lips of a priestly prophet--viz. sacerdotal service by the whole nation in holiness and righteousness all their days.'

But in this latter portion, which is separated from the former by the pathetic, incidental, and slight reference to the singer's own child, the national limits are far surpassed. The song soars above them, and pierces to the very heart and kernel of Christ's work. The dayspring from on high hath visited us, to give light to them that sit in darkness and the shadow of death, to guide our feet into the way of peace.' Nothing deeper, nothing wider, nothing truer about the mission and issue of Christ's coming could be spoken. And thus we have to look at the three things that lie in this text, as bearing upon our conceptions of Christ and His work--the darkness, the dawn, and the directing light.

I. The Darkness.

Zacharias, as becomes the last of the prophets, and a man whose whole religious life was nourished upon the ancient Scriptures, speaks almost entirely in Old Testament phraseology in this song. And his description of' them that sit in darkness and the shadow of death' is taken almost verbally from the great words from the Book of the Prophet Isaiah, who speaks, in immediate connection with his prophecy of the coming of the Christ, of' the people that walk in darkness and them that dwell,' or sit, in the shadow of death, upon whom the light hath shined.'

The picture that rises before us is that of a group of travellers benighted, bewildered, huddled together in the dark, afraid to move for fear of pitfalls, precipices, wild beasts, and enemies; and so sighing for the day and compelled to be inactive till it comes. That is the picture of humanity apart from Jesus Christ, a darkness so intense, so tragic, that it is, as it were, the very shadow of the ultimate and essential darkness which is death, and in it men are sitting torpid, unable to find their way and afraid to move.

Now darkness, all the world over, is the emblem of three things--ignorance, impurity, sorrow. And all men who are rent away from Jesus Christ, or on whom His beams have not yet fallen, this text tells us, have that triple curse lying upon them.

Ignorance. Think of what, without Jesus Christ, the world has deemed of the unseen, and of the God, if there be a God, that may inhabit there. He has been to them a great Peradventure, a great Terror, a great Inscrutable, a stone-eyed Fate, a thin, nebulous Nothing, with no emotion, no attributes, no heart, no ear to hear, the nearest approach to nonentity, according to the despairing saying of a master of philosophy, that pure Being is equal to pure Nothing.' And if all men do not rise to such heights of melancholy abstraction as that, still how little there is of blessed certainty, how little clearness of conception of a Divine Person that turns to us with love and tenderness in His heart, apart from Christ and His teaching! If you take away from civilised men all the knowledge of God that they owe to Jesus Christ, what have you left? The ladder by which they climbed is kicked away by a great many people nowadays, but it is to Him that they owe the very conceptions in the name of which some of them turn round and deny Him.

Ignorance of God, ignorance of one's own self and of one's deepest duties, and ignorance of that solemn future, the fact of which is plain to most men, but the how of which is such a blank mystery but for Jesus Christ--these things are elements of the darkness that wraps the world. Go to heathendom if you want to see the problem worked out, as to what men know outside of the revelation which culminates in Jesus Christ. And take your own hearts, dear friends who stand aside from that sweet Lord and light of our lives, and ask yourselves, What do I know, with a certainty which is to me as valid, as--yea! more valid than that given by sense and outward perceptions? What do I know of God that I do not owe to Jesus Christ?

Nothing. You may guess much, you may hope a little, you may dread a great deal, you may question more than all, but you will know nothing.

Well, then, further, this solemn emblem stands for impurity. And we have only to consult our own hearts to feel how true it is about us all, that we dwell in a region all darkened, if not by the coarse transgressions which men consent to call sins, yet darkened more subtly and oftentimes more hopelessly by the obscuration of pure selfishness and living to myself and by myself. Wherever that comes, it is like the mists that steal up from some poisonous marsh, and shut out stars and sky, and drape the whole country in a melancholy veil. It is white but it is poisonous, it is white but it is darkness all the same. There are other kinds of sin than the sins that break the Ten Commandments; there are other kinds of sin than the sins that the world takes cognisance of. The worst poisons are the tasteless ones, and colourless gases are laden with fatal power. We may walk in a darkness that may be felt, though there be nothing in our lives that men call sin, and little there of which our consciences are as yet educated enough to be ashamed. Rent from God, man lives to himself, and so is sunk in darkness.

And what shall I say about the third of the doleful triad of which this pregnant emblem is the recognised symbol all the world over? Surely, though earth be full of blessing, and life of possibilities of joy, no man travels very far along the road without feeling that the burden of sorrow is a burden that we all have to carry. There are blessings in plenty, there is mirth more than enough. There is the laughter' which is the crackling of thorns' under a pot. There are plenty of distractions and amusements, blessings more plentiful than hope'; but yet the ground tone of every human life, when the first flush of inexperience and novelty has worn off, apart from God, is sadness, conscious of itself sometimes, and driven to all manner of foolish attempts at forgetfulness, unconscious of itself sometimes, and knowing not what is the disease of which it languishes. There it is, like some persistent minor in a great piece of music, wailing on through all the embroidery and lightsomeness of the cheerfuller and loftier notes. Every heart knoweth its own bitterness,' and every heart has a bitterness of its own to know.

I do not understand how it is that men who have no religion in them can bear their own sorrows and see their neighbours' and not go mad. Sometimes the world seems to me to be moving round its central sun with a doleful atmosphere of sighs wherever it goes, and all the mirth and stir and bustle are but like a thin crust of grass with flowers upon it, cast across the sulphurous depths of some volcano that may slumber for a while, but is there all the same.

Brother! you and I, away from Jesus Christ, have to face the certainties of ignorance, of sin, of sorrow --ignorance unenlightened, sin unconquered, sorrow uncomforted.

And then comes the other tragic, and yet most picturesque emblem in the representation here: They sit in darkness.' Yes! what can they do, poor creatures? They know not where to go. The light has left them, inactivity is a necessity. And so, with folded hands, they wish for the day, or try to forget the night by lighting some little torch of their own that only serves to make darkness visible, and dies all too soon, leaving them to lie down in sorrow.

But, you say, What nonsense! Inactivity! look at the fierce energy of life in our Western lands.' Well, grant it all, there may be plenty of material activity attendant upon inward stagnation and torpor. But, again, I would like to ask how much of the most godless, commercial, artistic, intellectual activity of so-called civilised and Christian countries is owing to the stimulus and ferment that Jesus Christ brought. If you want to see how true it is that men without Him sit in the darkness, go to heathen lands, and see the stagnation, the torpor, there.

Now, dear brethren, all this is true about us, in the measure in which we do not participate by faith and love, welcoming Him into our hearts in the illumination that Jesus Christ brings. And what I want to do is to lay upon the hearts and consciences of each of us here this thought, that the solemn, tragic picture of my text is the picture of me, separate from Christ, however I may try to conceal it from myself, and to mask it from other people by busying myself with inferior knowledges, by avoiding to listen to the answer that conscience gives to the question as to my moral character, and by befooling myself with noisy joys and tumultuous pleasures, in which there is no pleasure.

II. Now, Note Secondly, The Dayspring, Or Dawn.

My text, in the part on which I have just been speaking, links itself with ancient Messianic prophecy, and this expression, the dayspring from on high,' also links itself with other prophecies of the same sort. Almost the last word of prophecy before the four centuries of silence which Mary and Zacharias broke, was, Unto you that fear His name shall the Sun of Righteousness arise with healing in His beams.' There can be little doubt, I think, that the allusion of my text is to these all but the last words of the prophet Malachi. For that final chapter of the Old Testament colours the song both of Mary and of Zacharias. And it is to be observed that the Greek translation of the Hebrew uses the same verb, of which the cognate noun is here employed, for the rising of the Sun of Righteousness. The picturesque old English word dayspring' means neither more nor less than sunrising. And it is here used practically as a name for Jesus Christ, who is Himself the Sun, represented as rising over a darkened earth, and yet, with a singular neglect of the propriety of the metaphor, as descending from on high, not to shine on us from the sky, but to visit us' on earth.

Jesus Christ Himself, over and over again, said by implication, and more than once by direct claim, I am the Light of the world.' And my text is the anticipation, perhaps from lips that did not fully understand the whole significance of the prophecy which they spoke, of these later declarations. I have said that the darkness is the emblem of three baleful things, of the converse of which light is the symbol. As the darkness speaks to us of ignorance, so Christ, as the Sun illumines us with the light of the knowledge of the glory of God in the face of Jesus Christ.' For doubt we have blessed certainty, for a far-off God we have the knowledge of God close at hand. For an impassive will or a stony-eyed fate we have the knowledge (and not only the wistful yearning after the knowledge) of a loving heart, warm and throbbing. Our God is no unemotional abstraction, but a living Person who can love, who can pity, and we are speaking more than poetry when we say, God is compassion, and compassion is God. This we know because He that hath seen Me hath seen the Father.' And the solid certainty of a loving God, tender, pitying, mighty to help, quick to hear, ready to forgive, waiting to bless, is borne into our hearts, and comes there, sweet as the sunshine, when we turn ourselves to the light of Christ.

In like manner the darkness, born of our own sin, which wraps our hearts, and shuts out so much that is fair and sweet and strong, will pass away if we turn ourselves to Him. His light pouring into our souls will hurt the eye at first, but it will hurt to cure. The darkness of sin and alienation will pass, and the true light will shine.

The darkness of sorrow--well! it will not cease, but He will smooth the raven down of darkness till it smiles,' and He will bring into our griefs such a spirit of quiet submission as that they shall change into a solemn scorn of ills, and be almost like gladnesses. Peace, which is better than exuberant delight, will come to quiet the sorrow of the soul that trusts in Jesus Christ. The day which is knowledge, purity, gladsomeness, the cheerful day will be ours if we hold by Him. We are all the children of the light and of the day'; we are not of the night nor of darkness.'

Brother, it is possible to grope at noontide as in the dark, and in all the blaze of Christ's revelation still to be left in the Cimmerian folds of midnight gloom. You can shut your eyes to the sunshine; have you opened your hearts to its coming!

I cannot dwell (your time will not allow of it)upon the other points connected with this description of the dayspring, except just to point out in passing the singular force and depth of the words--which I suppose are more forcible and deep than he who spoke them understood at the time that visitation was described. The dayspring is from on high.' This Sun has come down on to the earth. It has not risen on a far-off horizon, but it has come down and visited us, and walks among us. This Sun, our life-star,' hath had elsewhere its setting, and cometh from afar.' For He that rises upon us as the Light of life, hath descended from the heavens, and was, before He appeared amongst men.

And His coming is a divine visitation. The word here hath visited us' (or shall visit us,' as the Revised Version varies it), is chiefly employed in the Old Testament to describe the divine acts of self-revelation, and these, mostly redemptive acts. Zacharias employs it in that sense in the earlier portion of the song, where he says that God hath visited and redeemed His people.' And so from the use of this word we gather these two thoughts--God comes to us when Christ comes to us, and His coming is wondrous, blessed nearness, and nearness to each of us. What is man that Thou shouldst be mindful of him, or the son of man that Thou shouldst visit him!' said the old Psalmist. We say What is man that the Dayspring from on high should come down upon earth, and round His immortal beams, should, as it were, cast the veil and obscuration of a human form; and so walk amongst us, the embodied Light and the Incarnate God?' The dayspring from on high hath visited us.'

III. Lastly, Note The Directing By The Light.

To guide our feet into the way of peace.' This Sun stoops to the office of the star that moved before the wise men and hovered over His cradle, and becomes to each individual soul a guide and director. The picture of my text, I suppose, carries us on to the morning, when the benighted travellers catch the first gleams of the rising sun and resume their activity, and there is a cheerful stir through the encampment and the way is open before them once more, and they are ready to walk in it. The force of the metaphor, however, implies more than that, for it speaks to us of the wonder that this universal Light should become the special guide of each individual soul, and should not merely hang in the heavens, to cast the broad radiance of its beams over the whole surface of the earth, but should move before each man, a light unto his feet and a lamp to his path, in special manifestation to him of his duty and his life's pilgrimage.

There is only one way of peace, and that is to follow His beams and to be directed by His preceding us. Then we shall realise the most indispensable of all the conditions of peace--Christ brings you and me the reconciliation which puts us at peace with God, which is the foundation of all other tranquillity. And He will guide docile feet into the way of peace in yet another fashion--in that the following of His example, the cleaving to Him, the holding by His skirts or by His hand, and the treading in His footsteps, is the only way by which the heart can receive the solid satisfaction in which it rests, and the conscience can cease from accusing and stinging. The way of wisdom is a path of pleasantness and a way of peace. Only they who walk in Christ's footsteps have quiet hearts and are at amity with God, in concord with themselves, friends of mankind, and at peace with circumstances. There is no strife within, no strained relations or hostile alienation to God, no gnawing unrest of unsatisfied desires, no pricks of accusing conscience; for the man who puts his hand into Christ's hand, and says, Order Thou my footsteps by Thy word'; Where Thou goest I will go, and what Thou commandest I will do.'

Brother, put thy hand out from the darkness and clasp His, and the darkness shall be light about thee'; and He will fulfil His own promise when He said, I am the Light of the world. He that followeth Me shall not walk in darkness, but shall have the Light.

MHCC: Luk 1:67-80

Zacharias uttered a prophecy concerning the kingdom and salvation of the Messiah. The gospel brings light with it; in it the day dawns. In John the Baptist it began to break, and increased apace to the perfect day. The gospel is discovering; it shows that about which we were utterly in the dark; it is to give light to those that sit in darkness, the light of the knowledge of the glory of God in the face of Jesus Christ. It is reviving; it brings light to those that sit in the shadow of death, as condemned prisoners in the dungeon. It is directing; it is to guide our feet in the way of peace, into that way which will bring us to peace at last, Rom 3:17. John gave proofs of strong faith, vigorous and holy affections, and of being above the fear and love of the world. Thus he ripened for usefulness; but he lived a retired life, till he came forward openly as the forerunner of the Messiah. Let us follow peace with all men, as well as seek peace with God and our own consciences. And if it be the will of God that we live unknown to the world, still let us diligently seek to grow strong in the grace of Jesus Christ.

Matthew Henry: Luk 1:67-80

We have here the song wherewith Zacharias praised God when his mouth was opened; in it he is said to prophesy (Luk 1:67), and so he did in the strictest sense of prophesying; for he foretold things to come concerning the kingdom of the Messiah, to which all the prophets bear witness. Observe,

I. How he was qualified for this: He was filled with the Holy Ghost, was endued with more than ordinary measures and degrees of it, for this purpose; he was divinely inspired. God not only forgave him his unbelief and distrust (which was signified by discharging him from the punishment of it), but, as a specimen of the abounding of grace towards believers, he filled him with the Holy Ghost, and put this honour upon him, to employ him for his honour.

II. What the matter of his song was. Here is nothing said of the private concerns of his own family, the rolling away of the reproach from it and putting of a reputation upon it, by the birth of this child, though, no doubt, he found a time to give thanks to God for this, with his family; but in this song he is wholly taken up with the kingdom of the Messiah, and the public blessings to be introduced by it. He could have little pleasure in this fruitfulness of his vine, and the hopefulness of his olive-plant, if herein he had not foreseen the good of Jerusalem, peace upon Israel, and blessings on both out of Zion, Psa 128:3, Psa 128:5, Psa 128:6. The Old Testament prophesies are often expressed in praises and new songs, so is the beginning of New Testament prophecy: Blessed be the Lord God of Israel. The God of the whole earth shall he be called; yet Zacharias, speaking of the work of redemption, called him the Lord God of Israel, because to Israel the prophecies, promises, and types, of the redemption had hitherto been given, and to them the first proffers and proposals of it were now to be made. Israel, as a chosen people, was a type of the elect of God out of all nations, whom God had a particular eye to, in sending the Saviour; and therefore he is therein called the Lord God of Israel.

Now Zacharias here blesses God,

1. For the work of salvation that was to be wrought out by the Messiah himself, Luk 1:68-75. This it is that fills him, when he is filled with the Holy Ghost, and it is that which all who have the Spirit of Christ are full of.

(1.) In sending the Messiah, God has made a gracious visit to his people, whom for many ages he had seemed to neglect, and to be estranged from; he hath visited them as a friend, to take cognizance of their case. God is said to have visited his people in bondage when he delivered them (Exo 3:16; Exo 4:31), to have visited his people in famine when he gave them bread, Rth 1:6. He had often sent to them by his prophets, and had still kept up a correspondence with them; but now he himself made them a visit.

(2.) He has wrought out redemption for them: He has redeemed his people. This was the errand on which Christ came into the world, to redeem those that were sold for sin, and sold under sin; even God's own people, his Israel, his son, his first-born, his free-born, need to be redeemed, and are undone if they be not. Christ redeems them by price out of the hands of God's justice, and redeems them by power out of the hands of Satan's tyranny, as Israel out of Egypt.

(3.) He has fulfilled the covenant of royalty made with the most famous Old Testament prince, that is, David. Glorious things had been said of his family, that on him, as a mighty one, help should be laid, that his horn should be exalted, and his seed perpetuated, Psa 89:19, Psa 89:20, Psa 89:24, Psa 89:29. But that family had been long in a manner cast off and abhorred, Psa 89:38. Now here it is glorified in, that, according to the promise, the horn of David should again be made to bud; for, Psa 132:17, he hath raised up a horn of salvation for us in the house of his servant David (Luk 1:69), there, where it was promised and expected to arise. David is called God's servant, not only as a good man, but as a king that ruled for God; and he was an instrument of the salvation of Israel, by being employed in the government of Israel; so Christ is the author of eternal redemption to those only that obey him. There is in Christ, and in him only, salvation for us, and it is a horn of salvation; for, [1.] It is an honourable salvation. It is raised up above all other salvations, none of which are to be compared with it: in it the glory both of the Redeemer and of the redeemed are advanced, and their horn exalted with honour. [2.] It is a plentiful salvation. It is a cornucopia - a horn of plenty, a salvation in which we are blessed with spiritual blessings, in heavenly things, abundantly. [3.] It is a powerful salvation: the strength of the beast is in his horn. He has raised up such a salvation as shall pull down our spiritual enemies, and protect us from them. In the chariots of this salvation the Redeemer shall go forth, and go on, conquering and to conquer.

(4.) He has fulfilled all the precious promises made to the church by the most famous Old Testament prophets (Luk 1:70): As he spoke by the mouth of his holy prophets. His doctrine of salvation by the Messiah is confirmed by an appeal to the prophets, and the greatness and importance of that salvation thereby evidenced and magnified; it is the same that they spoke of, which therefore ought to be expected and welcomed; it is what they enquired and searched diligently after (1Pe 1:10, 1Pe 1:11), which therefore ought not to be slighted or thought meanly of. God is now doing that which he has long ago spoken of; and therefore be silent, O all flesh, before him, and attend to him. See, [1.] How sacred the prophecies of this salvation were. The prophets who delivered them were holy prophets, who durst not deceive and who aimed at promoting holiness among men; and it was the holy God himself that spoke by them. [2.] How ancient they were: ever since the world began. God having promised, when the world began, that the Seed of the woman should break the serpent's head, that promise was echoed to when Adam called his wife's name Eve - Life, for the sake of that Seed of hers; when Eve called her first son Cain, saying, I have gotten a man from the Lord, and another son, Seth, settled; when Noah was called rest, and foretold that God should dwell in the tents of Shem. And it was not long after the new world began in Noah that the promise was made to Abraham that in his Seed the nations of the earth should be blessed. [3.] What a wonderful harmony and concert we perceive among them. God spoke the same thing by them all, and therefore it is said to be dia stomatos , not by the mouths, but by the mouth, of the prophets, for they all speak of Christ as it were with one mouth.

Now what is this salvation which was prophesied of?

First, It is a rescue from the malice of our enemies; it is sōtērian ex echthrōn hēmōn - a salvation out of our enemies, from among them, and out of the power of them that hate us (Luk 1:71); it is a salvation from sin, and the dominion of Satan over us, both by corruptions within and temptations without. The carnal Jews expected to be delivered from under the Roman yoke, but intimation was betimes given that it should be a redemption of another nature. He shall save his people from their sins, that they may not have dominion over them, Mat 1:21.

Secondly, It is a restoration to the favour of God; it is to perform the mercy promised to our forefathers, Luk 1:72. The Redeemer shall not only break the head of the serpent that was the author of our ruin, but he shall re-instate us in the mercy of God and re-establish us in his covenant; he shall bring us as it were into a paradise again, which was signified by the promises made to the patriarchs, and the holy covenant made with them, the oath which he sware to our father Abraham, Luk 1:73. Observe, 1. That which was promised to the fathers, and is performed to us, is mercy, pure mercy; nothing in it is owing to our merit (we deserve wrath and the curse), but all to the mercy of God, which designed us grace and life: ex mero motu - of his own good pleasure, he loved us because he would love us. 2. God herein had an eye to his covenant, his holy covenant, that covenant with Abraham: I will be a God to thee and thy seed. This his seed had really forfeited by their transgressions; this he seemed to have forgotten in the calamities brought upon them; but he will now remember it, will make it appear that he remembers it, for upon that are grounded all his returns of mercy: Lev 26:42, Then will I remember my covenant.

Thirdly, It is a qualification for, and an encouragement to, the service of God. Thus was the oath he sware to our Father Abraham, That he would give us power and grace to serve him, in an acceptable manner to him and a comfortable manner to ourselves, Luk 1:74, Luk 1:75. Here seems to be an allusion to the deliverance of Israel out of Egypt, which, God tells Moses, was in pursuance of the covenant he made with Abraham (Exo 3:6-8), and that this was the design of his bringing them out of Egypt, that they might serve God upon this mountain, Exo 3:12. Note, The great design of gospel grace is not to discharge us fRom. but to engage us to, and encourage us in, the service of God. Under this notion Christianity was always to be looked upon, as intended to make us truly religious, to admit us into the service of God, to bind us to it, and to quicken us in it. We are therefore delivered from the iron yoke of sin, that our necks may be put under the sweet and easy yoke of the Lord Jesus. The very bonds which he has loosed do bind us faster unto him, Psa 116:16. We are hereby enabled, 1. To serve God without fear - aphobōs . We are therefore put into a state of holy safety that we might serve God with a holy security and serenity of mind, as those that are quiet from the fears of evil. God must be served with a filial fear, a reverent obedient fear, an awakening quickening fear, but not with a slavish fear, like that of the slothful servant, who represented him to himself as a hard master, and unreasonable; not with that fear that has torment and amazement in it; not with the fear of a legal spirit; a spirit of bondage, but with the boldness of an evangelical spirit, a spirit of adoption. 2. To serve him in holiness and righteousness, which includes the whole duty of man towards God and our neighbour. It is both the intention and the direct tendency of the gospel to renew upon us that image of God in which man was at first made, which consisted in righteousness and true holiness, Psa 50:14. 3. To serve him, before him, in the duties of his immediate worship, wherein we present ourselves before the Lord, to serve him as those that have an eye always upon him, and see his eye always upon us, upon our inward man, that is serving him before him. 4. To serve him all the days of our life. The design of the gospel is to engage us in constancy and perseverance in the service of God, by showing us how much depends upon our not drawing back, and by showing us how Christ loved us to the end, and thereby engaged us to love him to the end.

2. He blessed God for the work of preparation for this salvation, which was to be done by John Baptist (Luk 1:76): Thou child, though now but a child of eight days' old, shalt be called the prophet of the Highest. Jesus Christ is the Highest, for he is God over all, blessed for evermore (Rom 9:5), equal with the Father. John Baptist was his prophet, as Aaron was Moses's prophet (Exo 7:1); what he said was as his mouth, what he did was as his harbinger. Prophecy had now long ceased, but in John it revived, as it had done in Samuel, who was born of an aged mother, as John was, after a long cessation. John's business was,

(1.) To prepare people for the salvation, by preaching repentance and reformation as great gospel duties: Thou shalt go before the face of the Lord, and but a little before him, to prepare his ways, to call people to make room for him, and get ready for his entertainment. Let every thing that may obstruct his progress, or embarrass it, or hinder people from coming to him, be taken away: see Isa 40:3, Isa 40:4. Let valleys be filled, and hills be brought low.

(2.) To give people a general idea of the salvation, that they might know, not only what to do, but what to expect; for the doctrine he preached was that the kingdom of heaven is at hand. There are two things in which you must know that this salvation consists: -

[1.] The forgiveness of what we have done amiss. It is salvation by the remission of sins, those sins which stand in the way of the salvation, and by which we are all become liable to ruin and condemnation, Luk 1:77. John Baptist gave people to understand that, though their case was sad, by reason of sin, it was not desperate, for pardon might be obtained through the tender mercy of our God (the bowels of mercy, so the word is): there was nothing in us but a piteous case to recommend us to the divine compassion.

[2.] Direction to do better for the time to come. The gospel salvation not only encourages us to hope that the works of darkness shall be forgiven us, but sets up a clear and true light, by which we may order our steps aright. In it the day-spring hath visited us from on high (Luk 1:78); and this also is owing to the tender mercy of our God. Christ is anatolē - the morning Light, the rising Sun, Mal 4:2. The gospel brings light with it (Joh 3:19), leaves us not to wander in the darkness of Pagan ignorance, or in the moonlight of the Old Testament types or figures, but in it the day dawns; in John Baptist it began to break, but increased apace, and shone more and more to the perfect day. We have as much reason to welcome the gospel day who enjoy it as those have to welcome the morning who had long waited for it. First, The gospel is discovering; it shows us that which before we were utterly in the dark about (Luk 1:79); it is to give light to them that sit in darkness, the light of the knowledge of the glory of God in the face of Jesus Christ; the day-spring visited this dark world to lighten the Gentiles, Act 26:18. Secondly, It is reviving; it brings light to them that sit in the shadow of death, as condemned prisoners in the dungeon, to bring them the tidings of a pardon, at least of a reprieve and opportunity of procuring a pardon; it proclaims the opening of the prison (Isa 61:1), brings the light of life. How pleasant is that light! Thirdly, It is directing; it is to guide our feet in the way of peace, into that way which will bring us to peace at last. It is not only a light to our eyes, but a light to our feet (Psa 119:105); it guides us into the way of making our peace with God, of keeping up a comfortable communion; that way of peace which as sinners we have wandered from and have not known (Rom 3:17), nor could ever have known of ourselves.

In the last verse, we have short account of the younger years of John Baptist. Though he was the son of a priest, he did not, like Samuel, go up, when he was a child, to minister before the Lord; for he was to prepare the way for a better priesthood. But we are here told,

1. Of his eminence as to the inward man: The child grew in the capacities of his mind, much more than other children; so that he waxed strong in the spirit; had a strong judgment and strong resolution. Reason and conscience (both which are the candle of the Lord) were so strong in him that he had the inferior faculties of appetite and passion in complete subjection betimes. By this it appeared that he was betimes filled with the Holy Ghost; for those that are strong in the Lord are strong in spirit.

2. Of his obscurity as to the outward man: He was in the deserts; not that he lived a hermit; cut off from the society of men. No, we have reason to think that he went up to Jerusalem at the feasts, and frequented the synagogues on the sabbath day, but his constant residence was in some of those scattered houses that were in the wilderness of Zuph or Maon, which we read of in the story of David. There he spent most of his time, in contemplation and devotion, and had not his education in the schools, or at the feet of the rabbin. Note, Many a one is qualified for great usefulness, who yet is buried alive; and many are so long buried who are designed, and are thereby in the fitting, for so much greater usefulness at last; as John Baptist, who was in the desert only till the day of his showing to Israel, when he was in the thirtieth year of his age. Note, There is a time fixed for the showing of those favours to Israel which are reserved; the vision of them is for an appointed time, and at the end it shall speak, and shall not lie.

Barclay: Luk 1:67-80

Zacharias had a great vision for his son. He thought of him as the prophet and the forerunner who would prepare the way of the Lord. All devout Jews hoped and longed for the day when the Messiah, God's anointed king, would come. Most of them believed that, before he came, a forerunner would announce his coming and prepare his way. The usual belief was that Elijah would return to do so (Mal 4:5). Zacharias saw in his son the one who would prepare the way for the coming of God's king.

Luk 1:75-77give a great picture of the steps of the Christian way.

(i) There is preparation. All life is a preparation to lead us to Christ. When Sir Walter Scott was young his aim was to be a soldier. An accident made him slightly lame and that dream had to be abandoned. He took to reading the old Scottish histories and romances and so became the master novelist. An old man said of him, "He was makin' himself a' the time; but he didna ken maybe what he was about till years had passed." In life God is working all things together to bring us to Christ.

(ii) There is knowledge. It is the simple fact that men did not know what God was like until Jesus came. The Greeks thought of a passionless God, beyond all joy and sorrow, looking on men in calm unmoved detachment--no help there. The Jews thought of a demanding God, whose name was law and whose function was that of judge--nothing but terror there. Jesus came to tell that God was love, and in staggered amazement men could only say, "We never knew that God was like that." One of the great functions of the incarnation was to bring to men the knowledge of God.

(iii) There is forgiveness. We must be clear about one thing regarding forgiveness. It is not so much the remission of penalty as the restoration of a relationship. Nothing can deliver us from certain consequences of our sins; the clock cannot be put back; but estrangement from God is turned to friendship. The distant God has become near and the God we feared has become the lover of the souls of men.

(iv) There is walking in the ways of peace. Peace in Hebrew does not mean merely freedom from trouble; it means all that makes for a man's highest good; and through Christ a man is enabled to walk in the ways that lead to everything that means life, and no longer to all that means death.

Constable: Luk 1:5--3:1

II. The birth and childhood of Jesus 1:5--2:52

This section contains material unique in Luke. The only repeated statement occurs in Luke 2:39 and Matthew 2:23. Other unique features are Luke's alternating the reader's attention between John and Jesus, and the joy that several individuals expressed (1:46-55, 68-79; 2:14, 29-32).²⁷

This section has a decidedly Semitic style that suits the connections that it has with the Old Testament. Matthew used fulfillment formulas to show that Jesus was the promised Messiah. Luke was less direct. He showed that Old Testament predictions lay behind these events by describing them in the style and vocabulary of the Old Testament. He also featured Jerusalem and the temple, which provide added connections to the Old Testament.

The alternation between John and Jesus compares and contrasts them (cf. 1 Sam. 1-3).²⁸ Luke presented them both as prophets in the Old Testament mold, but Jesus was infinitely superior to John. Note the uses of the title "Most High" (1:32, 35, 76).²⁹ First, Luke recorded the announcements of John's and then Jesus' birth (1:5-38). This is a section of comparison primarily. Then he told of Elizabeth blessing Mary and Mary blessing God, a section of predominant contrast (1:39-56). Finally we have the births of John and Jesus, a section of both comparison and contrast (1:57-2:52).

Luke recorded the appearance of angels in this section. Apparently he did so to strengthen the point that Jesus was God's provision for humankind's need. Angels bridge the gap between God and man, and here they rejoiced in God's provision of a Savior for mankind. Frequent references to the Holy Spirit validating and empowering Jesus' ministry increase this emphasis (1:15, 35, 41, 67, 80; 2:25-27).

The theme of joy is present explicitly in the songs and words of praise and thanksgiving as well as implicitly in the mood of the whole section. Still there is a warning of coming pain as well as deliverance (2:35).

Note the similarity of structure that facilitates comparison of John and Jesus.

	John	Jesus
Introduction of the parents	1:5-7	1:26-27
Appearance of an angel	1:8-23	1:28-30
Giving of a sign	1:18-20	1:34-38
Pregnancy of a childless woman	1:24-25	1:42

This section (1:5-56) deals with promise while the rest of the birth and childhood narrative concerns fulfillment (1:57-2:52).

Constable: Luk 1:57-80

C. The birth and early life of John the Baptist 1:57-80

As in the first part of this major section of the Gospel (1:5-56), Luke arranged his material in this one to compare and contrast John the Baptist and Jesus (1:57-2:52). In that section there was prediction, but in this one there is fulfillment.

Luke's emphasis in his record of John's birth was his naming and his father's prediction of his future ministry.

Constable: Luk 1:67-79

2. Zechariah's song of praise 1:67-79

This is the second major song of praise in Luke, the "Benedictus." This title also comes from the first word in the Latin version translated "blessed" (Gr. eulogetos). The first part of the song praises God for messianic deliverance (vv. 68-75), and the second part rejoices in John's significant role in this deliverance (vv. 76-79). The chiastic structure of the song climaxes in the words "covenant" and "oath" (vv. 72-73). God's faithfulness to His covenant is a dominant theme in the Benedictus. There are at least 16 Old Testament allusions or quotations in this song.⁶⁸ Its style and content are similar to Mary's Magnificat.

1:67 The Holy Spirit now filled (i.e., controlled) Zechariah, as He had Elizabeth (v. 41) and John (v. 15). He enabled the priest to prophesy. Zechariah proceeded to utter a psalm of praise in which he gave God's explanation of the significance of the events that had begun to happen in fulfillment of Old Testament prophecy.

"Observe that Zechariah's previous doubt and his discipline through loss of speech did not mean the end of his spiritual ministry. So when a believer today has submitted to God's discipline, he may go on in Christ's service."⁶⁹

1:68 Earlier Mary rejoiced that she was blessed (v. 48). Now Zechariah blessed Yahweh, the God of Israel. When God is the person blessed (Gr. eulogetos), the word has the virtual meaning of "praise." Zechariah first praised God for visiting His people Israel (Gen. 21:1; Exod. 4:31; Zech. 10:3; cf. Acts 15:14). He had done this most recently by sending Messiah's forerunner. Second, Zechariah praised God for redeeming His people. The great historical demonstration of this had been the Exodus, but now God was moving again to provide ultimate redemption nationally and personally through Messiah.

1:69-70 Zechariah alluded to God's promise to raise up a horn, symbolic of strength, of salvation from David's descendants (i.e., a mighty Savior, Ps. 132:17; cf. Ps. 18:2). He was not speaking of John but Jesus. Zechariah knew of Jesus' coming birth because of Mary's three-month visit (v. 56). The other prophets in view are all those who spoke of the coming Messiah.

1:71-73 God's redeeming work would involve salvation, mercy, and covenant fulfillment. Messiah's salvation would be political and spiritual (cf. Ps. 106:10). God would be merciful to the fathers by fulfilling His promises to them (cf. Mal. 4:6). The oath God swore to Abraham refers to Genesis 22:16-18 that included promises of victory over enemies and universal blessing (cf. Gen. 26:3; Ps. 106:45). The words "covenant" and "oath" are central in the chiasm, as mentioned earlier. Note the repetition of the other key words or phrases in the chiasm in the surrounding verses. These are "come" or "visit," "his people," "salvation," "hand of our enemies," and "fathers."

1:74-75 God's deliverance through Messiah did not mean that Israel could become passive but active in another form of His service. They could do so without fear of enemy persecution negatively and in holiness toward God and righteousness toward man positively forever.

1:76-77 These verses focus on John and his ministry. This description of John clearly links him with Elijah (cf. Isa. 40:3; Mal. 3:1; 4:5). Even though Luke omitted the conversation about Elijah that followed the Transfiguration (cf. Matt. 17:10-13; Mark 9:11-13), he undoubtedly recognized John's role as the fulfillment of the Elijah prophecies.⁷⁰ It is difficult to say if Zechariah used "Lord" here only in the sense of Messiah or also in the sense of God. John would prepare the way (path) for the Lord by giving His people the knowledge (experience) of salvation (cf. 3:3; Acts 4:10-12; 5:31-32; 13:38).

1:78-79 God's loving compassion motivated Him to give salvation. The Greek word anatole, translated "visit" (NASB) and "come" (NIV), can describe the rising of a heavenly body or the growing of a plant shoot. It is perhaps a double reference to messianic prophecies about the star arising out of Jacob (Num. 24:17) and the shoot growing out of Jesse (Isa. 11:1-2).⁷¹ Verse 79 continues the first allusion (cf. Isa. 9:1-2; 59:8).

"The story is shaped to attract our sympathy to devoted men and women who have waited long for the fulfillment of Israel's hopes and who now are told that the time of fulfillment has come."⁷²

Constable: Luk 1:80

3. The preparation of John 1:80

Luke's comment on John's personal development shows his interest in human beings, which characterizes this Gospel (cf. 2:40, 52). John's spirit here corresponds roughly to his character and personality (cf. 1 Sam. 2:21).

There has been considerable speculation about whether John became a member of the ascetic Essene community at Qumran because he lived in the deserts.⁷³ There is no way to prove or to disprove this theory presently. The factors in its favor are their common eschatological expectations, their use of Isaiah 40:3, and their use of ritual washings. Against it is John's connection with the Jerusalem temple through his father that the Essenes repudiated.⁷⁴ Probably John went into the deserts to commune with God to be free of the distractions of ordinary life.

Thus John gives way to Jesus in the text.

College: Luk 1:1-80

LUKE 1

I. PROLOGUE (1:1-4)

¹ Many have undertaken to draw up an account of the things that have been fulfilled ^a among us, ² just as they were handed down to us by those who from the first were eyewitnesses and servants of the word. ³ Therefore, since I myself have carefully investigated everything from the beginning, it seemed good also to me to write an orderly account for you, most excellent Theophilus, ⁴ so that you may know the certainty of the things you have been taught.

^a 1 Or been surely believed

Luke's preface is written in the most elegant Greek in the New Testament, having a formal and precise structure. Verses 1-2 contain a conditional clause (the protasis), and verses 3-4 contain a statement of result (the apodosis). By writing in such a fashion Luke self-consciously places himself in the literary tradition of the great Greek historians, as is clear when one compares his work to some of theirs.

Luke reveals his purpose in this preface, and it deals with the need for assurance. The term rendered certainty (ajsfavleia, asphaleia ) immediately raises the question of the purpose of the book. It suggests an apologetic motive - the readers needed to be assured in their faith. The question, however, is, What sort of assurance did they need? As suggested in the introduction, there are several possibilities. There is the certainty which comes from having a reputable source and, therefore, having the facts straight. He can offer them this certainty because he has " carefully investigated" his subject, the person and work of Jesus Christ. There is also a certainty which comes from a particular interpretation of the facts. Perhaps they needed to be certain that they, the Gentiles, truly were a part of God's plan, accepted by him as his people. (See above discussion of Luke's purpose.) It is both Luke's presentation of the facts and his interpretation of those facts which will assure his readers.

1-2. Luke acknowledges his awareness of the many who had already undertaken to draw up an account about Jesus. He does not speak disparagingly of these prior accounts, but rather appears to approve of them since their contents were handed down by eyewitnesses and servants of the word . Luke gains the confidence of his readers by informing them that his information comes from trustworthy sources.

3-4. Even though Luke does not criticize the attempts of earlier writers, he nonetheless feels the need to pen his own Gospel. Luke's writing is to be an orderly account (ajkribw'" kaqexh'", akribôs kathexçs), in some way that his predecessors presumably were not. This does not mean that he finds them objectionable but simply that their works are not entirely suitable for his purpose or his audience. The phrase orderly account may refer to chronological order. However, Luke could have also meant another sort of order, such as a logical or topical order. The term simply implies a carefully-planned retelling of the story and may be Luke's way of saying that he intends to conform to the accepted norms of history writing. Lucian provides the proper background out of which to understand Luke, as he relates,

So let [the narrative of history] be adorned with the virtues proper to narrative, progressing smoothly, evenly and consistently, free from humps and hollows. Then let its clarity be limpid, achieved, as I have said, both by diction and the interweaving of the matter. For he will make everything distinct and complete, and when he has finished the first topic he will introduce the second, fastened to it and linked with it like a chain, to avoid breaks and a multiplicity of disjointed narratives; no, always the first and second topics must not merely be neighbours but have common matter and overlap.

It is probable that Luke's preface is intended to introduce not only the Gospel but also volume two of Luke's work, the Acts of the Apostles . The things that have been fulfilled among us likely include the activities of the early church in addition to Jesus' activities while on the earth, because Luke will show that the early church events were fulfillment of Scripture. Luke's phrase in Acts 1:1 concerning the former treatise (the Gospel), " all that Jesus began to do and to teach," suggests that Acts will narrate all that Jesus continues to do through the apostles. The reader should notice that in Acts it is still Jesus who is very much at work in the ministry of the apostles and early church leaders. (See introduction.)

Luke's reference to the events having been fulfilled is an early reference to what will be a major theme for Luke. Luke's use of the term plhrovw (plçroô) will signify that which is a part of God's plan and which must therefore occur (4:21; 24:44; Acts 1:16).

Supplemental Study:

Fulfillment of Scripture

One of the primary theological emphases in Luke-Acts is Luke's insistence that all that happened in the birth, ministry, death, and resurrection of Jesus was part of God's plan to redeem humanity. The preaching and growth of the early church was also a part of the plan. Not only was it a part of God's plan, but God has revealed the plan in " the Law of Moses, the Prophets, and the Psalms" (Luke 24:44; see Acts 13:29).

Luke frequently uses the term " it is necessary" (dei', dei ) to describe that which must happen in order to fulfill God's promises and plans. Especially important in this regard is Luke's teaching that, " This is what is written: The Christ will suffer and rise from the dead on the third day" (Luke 24:46). Luke often cites an Old Testament passage and relates it to the events in the life of Jesus or that of the early church (e.g., Luke 4:21 and Acts 2:16-21). Even more often, though, he makes allusions to the Old Testament, sometimes obvious, sometimes subtle, assuming that his readers would make the connection (e.g., Luke 2:52). At other times, especially in the infancy narratives, Luke imitates the style of the Greek translation of the Old Testament, suggesting that his story is the continuation of that one.

Most importantly for Luke, Jesus is the prophet like Moses (Deut 18:15) who often looks like Elijah or Elisha (4:25-27; 7:1-16; 9:19) and who is rejected by his people, just as the prophets were always rejected by those to whom God sent them (13:33-34; Acts 7:51-53). In fulfillment of Scripture he goes to Jerusalem to suffer and die, only to be raised on the third day (Luke 24:25-27). He then sends the Spirit to inaugurate the new era (Acts 2:16-21) and extends salvation to the Gentiles (Acts 15:16-18), all in accordance with God's plan revealed in Scripture.

Theophilus is most likely a man of high position who is either the first reader or the publisher (or both) of the writing. The phrase most excellent was commonly used of people of influence, as seen in Luke's own use of the term in Acts 23:26; 24:3; and 26:25. All appearances, however, suggest that the Gospel was intended for a much larger audience than one person. Whether Theophilus served as patron and paid for the publication of the two-volume work, or was a new Christian (or near Christian) needing certainty regarding the things he had been told, the apparent purposes of the work presume a larger and mostly Christian readership.

II. INFANCY NARRATIVE (1:5-2:52)

A. THE BIRTH OF JOHN THE BAPTIST FORETOLD (1:5-25)

⁵ In the time of Herod king of Judea there was a priest named Zechariah, who belonged to the priestly division of Abijah; his wife Elizabeth was also a descendant of Aaron. ⁶ Both of them were upright in the sight of God, observing all the Lord's commandments and regulations blamelessly. ⁷ But they had no children, because Elizabeth was barren; and they were both well along in years.

⁸ Once when Zechariah's division was on duty and he was serving as priest before God, ⁹ he was chosen by lot, according to the custom of the priesthood, to go into the temple of the Lord and burn incense. ¹⁰ And when the time for the burning of incense came, all the assembled worshipers were praying outside.

¹¹ Then an angel of the Lord appeared to him, standing at the right side of the altar of incense. ¹² When Zechariah saw him, he was startled and was gripped with fear. ¹³ But the angel said to him: " Do not be afraid, Zechariah; your prayer has been heard. Your wife Elizabeth will bear you a son, and you are to give him the name John. ¹⁴ He will be a joy and delight to you, and many will rejoice because of his birth, ¹⁵ for he will be great in the sight of the Lord. He is never to take wine or other fermented drink, and he will be filled with the Holy Spirit even from birth. ^{a 16} Many of the people of Israel will he bring back to the Lord their God. ¹⁷ And he will go on before the Lord, in the spirit and power of Elijah, to turn the hearts of the fathers to their children and the disobedient to the wisdom of the righteous - to make ready a people prepared for the Lord."

¹⁸ Zechariah asked the angel, " How can I be sure of this? I am an old man and my wife is well along in years."

¹⁹ The angel answered, " I am Gabriel. I stand in the presence of God, and I have been sent to speak to you and to tell you this good news. ²⁰ And now you will be silent and not able to speak until the day this happens, because you did not believe my words, which will come true at their proper time."

²¹ Meanwhile, the people were waiting for Zechariah and wondering why he stayed so long in the temple. ²² When he came out, he could not speak to them. They realized he had seen a vision in the temple, for he kept making signs to them but remained unable to speak.

²³ When his time of service was completed, he returned home. ²⁴ After this his wife Elizabeth became pregnant and for five months remained in seclusion. ²⁵" The Lord has done this for me," she said. " In these days he has shown his favor and taken away my disgrace among the people."

^a 15 Or from his mother's womb

Luke makes a dramatic stylistic change beginning in verse 5. After imitating the Greek historians in the preface, he now writes in the style of the Old Testament, particularly the Greek Old Testament (called the Septuagint, abbreviated LXX). The reasons for adopting this approach are not hard to guess: (1) he is continuing the story of God's efforts to save humanity which was begun in the Old Testament and is now being continued in the events of Jesus and his followers; and (2) his story is nothing less than the fulfillment of all that is written in the Jewish Scriptures.

The birth and infancy stories serve as a sort of introduction for all that is to follow in chapters 3-21. These stories are unique to Luke and function as an overture to all that is to follow. Yet they constantly look back to the promises made to Israel, with their frequent allusions to the Old Testament. By the time Luke's readers have witnessed the visions, oracles, and songs of the angels, Elizabeth, Mary, Simeon, and Anna, they will have quite a list of expectations for the coming narrative. This child to be born is the Messiah, the one who will fulfill all of God's promises about Israel's future and the one through whom God will scatter the proud, fill the hungry, release the oppressed, and bring salvation to Israel and even to the Gentiles.

5. Luke's mention of the time of Herod king of Judea is the first of several points at which he will place his story within the context of the events of world history (see 2:1 and 3:1). This Herod is Herod the Great, who reigned from 37-4 B.C. He liked to be called " king" even though he was completely subject to the wishes of the emperor (at this time Octavian, called Augustus). Although he wanted to be liked and did many favors for his subjects (including dozens of major building projects, such as the complete rebuilding of the Jerusalem temple), Herod was a paranoid and often cruel ruler, killing those whom he imagined might be a threat to his power (including a wife and at least two sons). He is the Herod who killed the infants in Matthew 2:1-23. The events narrated in Luke occur at the very end of his life.

First Chronicles 24:1-19 relates the establishment of the twenty-four priestly divisions . During Zechariah's day each division would serve alone for two weeks each year in the temple, and all divisions would serve during the festivals when huge numbers of people would be present. Zechariah is therefore not to be seen as one of the professional priests who generally are shown in a negative light in Luke but as one of a number of humble, devout, and often poor Jewish characters.

6. It is quite important to Luke that Zechariah and Elizabeth were upright or righteous (divkaio", dikaios ). The term does not mean " sinless," of course, but it does suggest that they were Law-abiding Jews and that their childlessness was not due to their sin (an opinion of many during biblical times; see Gen 30:22-23). Luke shows great interest in devout Jewish people. They permeate the narrative and are often lauded for their devout Law-keeping.

7. That Elizabeth was barren makes the reader think immediately of Sarah, also too old to bear children and, because of her barrenness, shamed (Gen 16-21). The story also recalls that of Hannah (1 Sam 1), as will be seen below. In fact, Luke tells this story and others in the early part of the Gospel with echoes of those earlier stories of the faithful (the Greek term rendered " barren" is also used of Sarah, Rebekah, Rachel, and Samson's mother). Just as in those stories, God in this instance intervenes miraculously to underscore the wonderful work he is doing.

8-10. Zechariah was chosen by lot , a common way of determining God's choice among appropriate candidates (as in Acts 1:26). Luke wants the reader to understand God's intervention - this was no chance occurrence. Zechariah entered the Holy Place to light or burn the incense , a twice-a-day practice mandated by Exodus 30:1-10. All the assembled worshipers were praying outside : It will be common for Luke to represent God's people faithfully at prayer, especially during important times of God's special revelations and miracles (see, for example, Acts 12:5-12).

11-13. The angel of the Lord will be seen often in Luke-Acts. That Zechariah was startled and was gripped with fear is appropriate, because righteous people were often fearful when in the presence of God or one so close to God (note the similar response of Mary in 1:29-30 and that of the shepherds in 2:9). Gabriel's comments that your prayer has been heard lets the reader in on the fact that Zechariah has prayed for the child to be born (as had Isaac, Gen 25; Rachel, Gen 30; and Hannah, 1 Sam 1). That God answers the prayers of righteous people will be shown again and again in Luke-Acts.

The name John means " Yahweh has been gracious." This is the first mention of this major character in the narrative. He will be mentioned again in chapters 3, 5, 7, 9, 11, 16, and 20, and will even be important in Acts 1, 10, 11, 13, and __Acts 19_19. By the time Luke writes this Gospel in the fourth decade of the church or later, John the Baptist is still an important character in Judaism. He is important not only because he was the forerunner for Jesus but also because, given his popularity, the early Christians (including all four Gospel writers) almost had to comment on the relationship of Jesus and Christians to John.

14-16. The phrase, a joy and a delight , recalls for the careful reader the joy that will accompany the messianic age in various Old Testament texts, such as Isaiah 12:6; 25:9; 29:19; 49:13, and in Luke 2:10; 10:17; 24:41, 52. Wine or other fermented drink is never to touch John's lips. This is probably because he is to be a Nazirite (Num 6). Unlike most who took the Nazirite vow (but like Samson in Judg 13:5), John was to keep the vow throughout his life. The reader is hereby given the hint that this child is to be set apart for God's work in a very special way.

John will have a tremendous ministry because he is filled with the Holy Spirit . John is characterized as very much in the tradition of the prophets by Luke, and it can be no coincidence that being filled with the Holy Spirit is one of Luke's first statements regarding him. At the same time, virtually all of the great characters in Luke-Acts are explicitly said to be filled with the Holy Spirit. The message seems to be that only those with the Spirit of God can do the work of the Lord. Among those mentioned explicitly in this regard are Mary, Elizabeth, Zechariah, Jesus, Peter, John, Stephen, Philip, Paul, Barnabas, and all the apostles. It is one of the most important themes in Luke.

John was chosen even from birth , as were Samson (Judg 16:17), Jeremiah (Jer 1:5) and Paul (Gal 1:15). That John did indeed have the Holy Spirit from birth is borne out in 1:41 when he leaps in the womb in the presence of the unborn Jesus. John's mission was to bring back to the Lord many in Israel. Chapter __Luke 3_3 will demonstrate John in this role, as many repent when told that God is about to bring in his kingdom.

17. Who is the Lord whom John will go on before ? Perhaps Luke means God, but more likely he is referring to John's preparatory function before the coming of the Lord Jesus, as the reader will be told in 3:4. The spirit and power of Elijah underscore John's role as prophetic herald to the Messiah, as outlined in Malachi 4:5.

John's preaching would turn the hearts of (oppressive ?) fathers to their children . The subtle allusion to Malachi 4:5 concerning Elijah led to this clear allusion to Malachi 4:6, stressing the healing and restoring of relationships in the new age. The goal of John's ministry is stated once again: to make ready a people prepared for the Lord .

18. Zechariah's question, " How can I be sure of this?" shows a lack of faith. He, like Abraham and Sarah (Gen 17:17; 18:12), has his doubts that such an aged couple can have a child. The desire for proof of God's words is a sign of disbelief in Luke, a common theme also seen in 11:16, 29-32; 16:27-31.

19. In the angel's response, " I am Gabriel," he chides Zechariah for questioning the word of one who stands in the presence of and speaks for God . The name of Gabriel was undoubtedly familiar to Zechariah from Daniel 8:16; 9:21. To tell . . . good news is yet another thematic term for Luke, one he uses ten times in the Gospel (compared to one use in all other Gospels) and fifteen times in Acts. Every event associated with God's sending his Messiah and establishing his kingdom, no matter how preliminary or demanding, is indeed good news.

20. Zechariah receives a sign, but not of the sort he wanted, when told he would be silent and not able to speak until the day of John's birth. This miracle of dumbness thus served as both a punishment and a gracious answer to his request. Surely Zechariah had no more doubt that Gabriel's words would come true at their proper time .

21. Zechariah's delay in the temple left the people . . . wondering and perhaps somewhat anxious. Zechariah's position in the temple, symbolizing the unapproachable holiness of God, was seen as a dangerous one to those who knew the stories of Isaiah (Isa 6) or Uzzah (who was not in the temple but touched the ark of the covenant in 2 Sam 6).

22-24. His delay in the temple, the fact that he could not speak to them , and the signs he was making to them, led those waiting on Zechariah to infer that he had seen a vision . Since he was not among the many priests (including all of the chief priests) who lived in Jerusalem, Zechariah returned home to " the hill country of Judea" (1:39), at which time Elizabeth chose to remain for five months . . . in seclusion . There is little use in speculating as to why she chose not to make known her pregnancy. Luke simply does not say. However, far from being embarrassed, Elizabeth is ecstatic over her good news.

25. Elizabeth's praise, " The Lord has done this for me," is only the first of many examples in Luke-Acts of women playing a very prominent role, being filled with the Spirit, praising God, following Jesus, and teaching others. (See the following supplemental study on " Women." ) Elizabeth's praise is reminiscent of others in similar circumstances (Gen 21:6; 30:23), an intentional part of Luke's style. The observant reader will recognize many echoes of various Old Testament stories, in Luke 1-2 especially. By including such echoes and by writing in the style of the Greek Old Testament, Luke seems to be telling the reader that this story is a continuation of the story of God's efforts to redeem his people begun in Genesis 1.

Supplemental Study:

Women

Luke takes every opportunity to demonstrate the important roles played by women in his story of Jesus and his kingdom. The number of important women in Luke is greater than in the other Gospels combined. Among these women are Elizabeth, Mary, Anna, the widow of Nain, the " sinful" woman of Luke 7, the female disciples of Jesus (8:1-3), Mary and Martha, the crippled woman (13:10-17), the woman who lost the coin, the widow who bothered the judge, the widow who gave all, the women at the crucifixion, and the women to whom Jesus appeared after his resurrection. There are many other women who receive brief mention in Luke.

Not unexpectedly, the theme continues in the book of Acts, where Luke writes about the daughters and women who will prophesy (Acts 2:17-18), the neglected widows, Dorcas, Lydia, Priscilla, Philip's daughters who prophesy, and others. While the reader must not assume that Luke was a first-century feminist (he names no female apostles), Luke clearly understands women to play a central role in the kingdom. Luke wants to show that women are the spiritual equals of men, demonstrating remarkable faith and servanthood. For example, Mary shows greater faith than Zechariah (see earlier comments), Mary (sister of Martha) sits as Jesus' feet, and the female disciples who travel with Jesus share their possessions with Jesus and the apostles (8:1-3).

Luke also understands and sympathizes with the plight of widows. On numerous occasions he shows Jesus and the Father reaching out to this vulnerable group.

Although it is somewhat dangerous to speak in generalities of first-century attitudes toward women, it is safe to say that Luke has a much higher view of women than many in the ancient world. However, it may be his profound interest in the fulfillment of prophecy which best explains this theme. He records Peter's citation of Joel 2 in Acts 2:17-18 concerning God's pouring out his Spirit on all flesh (including " daughters" and " women" ). His great concern may be to show that the day prophesied by Joel has arrived - the kingdom has arrived. Whatever his reason, however, Luke demonstrates God's equal concern for women and men, the equal faith of women and men, and the prominent roles played by women and men.

Luke, in these 22 verses, introduces many themes which will dominate the coming narrative. John is the beginning of the fulfillment of all the Old Testament promises which will culminate in Jesus and his church. This will all occur at a particular time and place, historically verifiable to those looking for such evidence. The Spirit of God is active in every aspect of the coming of the Messiah and his kingdom. This new movement will be led by Law-abiding and faithful people who are open to God's saving plans. These people are seen to be constantly in prayer, offering praises and petitions. Among these people are many women who will occupy prominent roles.

B. THE BIRTH OF JESUS FORETOLD (1:26-38)

²⁶ In the sixth month, God sent the angel Gabriel to Nazareth, a town in Galilee, ²⁷ to a virgin pledged to be married to a man named Joseph, a descendant of David. The virgin's name was Mary. ²⁸ The angel went to her and said, " Greetings, you who are highly favored! The Lord is with you."

²⁹ Mary was greatly troubled at his words and wondered what kind of greeting this might be. ³⁰ But the angel said to her, " Do not be afraid, Mary, you have found favor with God. ³¹ You will be with child and give birth to a son, and you are to give him the name Jesus. ³² He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David, ³³ and he will reign over the house of Jacob forever; his kingdom will never end."

³⁴" How will this be," Mary asked the angel, " since I am a virgin?"

³⁵ The angel answered, " The Holy Spirit will come upon you, and the power of the Most High will overshadow you. So the holy one to be born will be called ^a the Son of God. ³⁶ Even Elizabeth your relative is going to have a child in her old age, and she who was said to be barren is in her sixth month. ³⁷ For nothing is impossible with God."

³⁸" I am the Lord's servant," Mary answered. " May it be to me as you have said." Then the angel left her.

^a 35 Or So the child to be born will be called holy,

The reader who is familiar with Matthew's story will notice that Luke's story focuses not on Jesus and Joseph but rather on Jesus and Mary. The parallels between the announcement of Jesus' birth and that of John just preceding it strike even the most casual reader. The appearance of Gabriel, the uneasiness of Mary/ Zechariah, the mention of the (human) difficulty of the fulfillment of the promise (old age/virginity), and the reassurance by the angel are only the most obvious. Perhaps this similarity underscores even more the differences between the two. Whereas Zechariah's son was to be the coming Elijah (an important role), Mary's son was to be Son of the Most High; and whereas Zechariah does not believe until he receives the sign, Mary only needs the explanation, not the proof, in order to believe.

26-27. During the sixth month of Elizabeth's pregnancy, Mary receives the announcement in her town of Nazareth , which Luke tells his Gentile readers is in the region of Galilee . Nazareth was a small Jewish village without much to commend it (see John 1:46). However, it should not be seen as remote and backward, since it was near the major north/south trade route and less than an hour's walk to the modern (at that time) city of Sepphoris, complete with theater, baths, and other Greco-Roman necessities. Mary was pledged to be married (mnhsteuvw, mnçsteuô), but, as Luke later emphasizes, was still a virgin at the time of Jesus' birth. " Engagement" at that time was a binding legal arrangement which required a divorce to dissolve (see Matt 1:19-20).

28-31. Mary has no inkling at first why she is highly favored (in the Latin Vulgate gratia plena , " full of grace" ). The first explanation of her favored status, the Lord is with you , still leaves Mary greatly troubled . This phrase might best be translated " terrified," as Luke here uses a stronger form of the verb he had used earlier of Zechariah (1:12). Luke does not explain or emphasize the name Jesus (see Matt 1:21), which is the Greek translation of the Hebrew for " Joshua" and means " Yahweh saves."

32-33. Luke expens great effort to tell the stories of Jesus and John in parallel accounts. For every event associated with the birth of John, there seems to be one for the birth of Jesus. This allows Luke to compare and contrast the two, one of the primary goals of these introductory chapters. One of the many contrasts drawn between Jesus and John is that Jesus is son of the Most High, while John is to be called " prophet" of the Most High (1:76). Most High is one of Luke's favorite terms for God (1:35, 76; 6:35; 8:28; Acts 7:48; 16:17) and conforms to Jewish sensibilities concerning revering the divine name (by not saying it, because of the third commandment).

The phrase the throne of his father David reminds the reader of the words of Nathan in 2 Samuel 7:12-13 which promise David a future dynasty (since the reader also recalls from 1:27 that Joseph is a descendant of David). Luke could scarcely find a more emphatic way to disclose that Jesus is to be Messiah, king of Israel, than this phrase and the next two statements: " He will reign over the house of Jacob forever; his kingdom will never end."

34. Though not expressing doubt, Mary does wish to know how a child can be born to her, a virgin. Gabriel's answer satisfies her, and, as in John's birth, involves the Holy Spirit. However, Jesus' beginning is even greater than John's, in that Jesus will be literally the Son of God . The term Son of God was not at all uncommon among first-century people. In this instance it seems to refer to God's role in the conception of Jesus. However, it also could be for Jews simply a synonym for " Messiah" (4:41; Acts 9:20, 22). The term was also used outside the Jewish world in the sense of a human who nonetheless was seen by his moral virtue or miraculous powers to be divine.

36-37. The miraculous conception of John is recalled for the reader as Mary is told of Elizabeth's pregnancy. The angel ends his announcement with the solemn declaration, " For nothing is impossible with God." The statement is a quotation from the LXX (Greek translation) of Genesis 18:14, where the angel of the Lord reminds Abraham that Sarah will indeed have a son if that is God's will for her.

38. Mary's marvelous response, " I am the Lord's servant . . . May it be to me as you have said," is surely one of the great examples of submission in all of Scripture. The reader can scarcely keep from recalling it when Jesus later echoes it in Gethsemane: " Yet not my will but yours be done" (22:42). Mary will function as one of Luke's model characters, being full of the Holy Spirit, Law-abiding, submissive, humble, poor, and thoughtful.

Luke's Gentile readers would be familiar with the stories of great people whose origin was linked to the initiative of one of the gods. However, unlike many such accounts, Luke has placed his story within a historical setting and has provided no graphic details, such as those present in the pagan stories of gods mating with women. Luke's story obviously owes more to biblical stories announcing God's activity in raising up leaders for Israel among those who were not expected to have children. Among other purposes, Luke here shows that Jesus " was already Son of God, Christ, and King before His birth."

C. MARY VISITS ELIZABETH (1:39-45)

³⁹ At that time Mary got ready and hurried to a town in the hill country of Judea, ⁴⁰ where she entered Zechariah's home and greeted Elizabeth. ⁴¹ When Elizabeth heard Mary's greeting, the baby leaped in her womb, and Elizabeth was filled with the Holy Spirit. ⁴² In a loud voice she exclaimed: " Blessed are you among women, and blessed is the child you will bear! ⁴³ But why am I so favored, that the mother of my Lord should come to me? ⁴⁴ As soon as the sound of your greeting reached my ears, the baby in my womb leaped for joy. ⁴⁵ Blessed is she who has believed that what the Lord has said to her will be accomplished!"

Having narrated the announcements of the births of John and Jesus, Luke now has the two mothers meet, eliciting an excited response from the unborn John. Serving as background for the narrative and Mary's song are portions of various psalms and especially the story of Hannah, Elkanah, and Samuel in 1 Samuel 1-2. Luke continues to tell the story in the style of the Greek Old Testament.

39-41. The precise location of the home of Zechariah and Elizabeth is unimportant for Luke, but the reference to the hill country of Judea echoes the " hill country of Ephraim" where Hannah and Elkanah lived. As Mary arrived, John leaped in the womb of Elizabeth, once again testifying to the greater role of Jesus. Is John already a prophet, as the angel prophesied in 1:15?

42-44. Since Elizabeth was filled with the Holy Spirit , she knows that Mary is pregnant and even has insight into the identity of Jesus. The exclamation, " Blessed are you among women," evaluates Mary not on the basis of her own character (impeccable though it is) but rather on the basis of her offspring. She is most blessed because she is to be the mother of the Messiah. The first human to acknowledge Jesus as Lord , Elizabeth of course does not understand the full significance of her words. Her thoughts at this time, as those of Zechariah, Simeon, Mary, and others who will pay homage to Jesus, reflect a very traditional Jewish understanding of the Messiah. It is not that they are wrong; rather, they simply cannot fathom the true significance of Jesus. Jesus himself will make the point most clearly in __Mathew 22__22:41-44, where he says that he is not only the Lord as David was Lord; he is even David's Lord.

45. Blessed (makavrio", makarios ), the term used also in the Beatitudes (6:20-26), suggests the " happiness" of a righteous life before God. Mary is here blessed because of her belief in the prophetic words of God's angel concerning her child to be born and is therefore once again shown to be an example of faithfulness (see 1:38). Mary will have a significant role in Luke-Acts. On the one hand, when one later voices a sentiment similar to that of Elizabeth in 11:27 (" Blessed is the womb that bore you" ), Jesus responds, " Rather blessed are those who hear the word of God and do it." That is, a blood relationship to Jesus is of little value in and of itself. On the other hand, Mary throughout the narrative will be a model of obedience (1:38), thoughtful meditation on the workings of God (2:19, 51), and faith in God's Messiah, her son (Acts 1:14).

D. MARY'S SONG (1:46-55)

⁴⁶ And Mary said:

" My soul glorifies the Lord

⁴⁷ and my spirit rejoices in God my Savior,

⁴⁸ for he has been mindful

of the humble state of his servant.

From now on all generations will call me blessed,

⁴⁹ for the Mighty One has done great things for me -

holy is his name.

⁵⁰ His mercy extends to those who fear him,

from generation to generation.

⁵¹ He has performed mighty deeds with his arm;

he has scattered those who are proud in their inmost thoughts.

⁵² He has brought down rulers from their thrones

but has lifted up the humble.

⁵³ He has filled the hungry with good things

but has sent the rich away empty.

⁵⁴ He has helped his servant Israel,

remembering to be merciful

⁵⁵ to Abraham and his descendants forever,

even as he said to our fathers."

46-47. Mary's song, often called the Magnificat because of the first word in the Latin translation, echoes many Old Testament passages, especially Hannah's similar song of praise in 1 Samuel 2:1-10. My soul and my spirit (v. 47) are synonyms here and simply mean " I."

48-55. The theme of Mary's song is the reversal of fortune that God has already set in motion. God will exalt the humble , scatter the proud , bring down rulers , fill the hungry , and send the rich away empty . It would appear that the humble and the hungry in this context refer to the righteous in Israel, and the proud, the rulers, and the rich refer primarily to Israel's enemies. Mary's words here, as do Zechariah's especially in the coming verses (see vv. 69-73), have a very nationalistic sound to them. God is helping his servant Israel by remembering his promises to Abraham . This is a very important point for Luke, in the Gospel and in Acts: God has been faithful to his word. (See introduction.) Israel will be restored. However, the restoration of Israel will not be as many envision it, perhaps Mary included. It will become increasingly apparent through the narrative that many in Israel are to be brought down and many outside Israel are to be exalted. There is a great division within Israel, and the faithful remnant in Israel will welcome those non-Israelites who respond to God's Messiah.

The humility of which she speaks is not only a matter of attitude but also refers to poverty and oppression, as Luke will make clear on numerous occasions. This coming reversal is one of Luke's major themes, seen most clearly in the Beatitudes (6:20-26) and the story of the rich man and Lazarus (16:19-31).

The fact that Mary speaks of God's coming judgment in the past tense (e.g., God has scattered the proud) may be an example of the " prophetic perfect," in which the prophet is so sure of the future that he or she can speak of it as having already happened; or, more likely, Mary is speaking about God's future acts of redemption by calling to mind his past mighty acts.

E. THE BIRTH OF JOHN THE BAPTIST (1:56-66)

⁵⁶ Mary stayed with Elizabeth for about three months and then returned home.

⁵⁷ When it was time for Elizabeth to have her baby, she gave birth to a son. ⁵⁸ Her neighbors and relatives heard that the Lord had shown her great mercy, and they shared her joy.

⁵⁹ On the eighth day they came to circumcise the child, and they were going to name him after his father Zechariah, ⁶⁰ but his mother spoke up and said, " No! He is to be called John."

⁶¹ They said to her, " There is no one among your relatives who has that name."

⁶² Then they made signs to his father, to find out what he would like to name the child. ⁶³ He asked for a writing tablet, and to everyone's astonishment he wrote, " His name is John." ⁶⁴ Immediately his mouth was opened and his tongue was loosed, and he began to speak, praising God. ⁶⁵ The neighbors were all filled with awe, and throughout the hill country of Judea people were talking about all these things. ⁶⁶ Everyone who heard this wondered about it, asking, " What then is this child going to be?" For the Lord's hand was with him.

The narrative of John's birth is told with little detail, as will also be the case with Jesus' birth. Luke underscores the fulfillment of the promises made earlier and anticipates important aspects of the coming birth of Jesus.

56-66. On the eighth day they circumcised John in accordance with the law in Leviticus 12:3. Although sons were not always named after their fathers during this period, they were usually named after some relative. Since Zechariah was still unable to speak, Elizabeth related to her neighbors that the baby would be named John (in accord with Gabriel's instructions to Zechariah). Since John was not a family name it was to everyone's astonishment that Zechariah wrote, " His name is John." Zechariah was then able to speak, at which time the neighbors were filled with fear and a sense that this child was to be no ordinary person.

F. ZECHARIAH'S SONG (1:67-80)

⁶⁷ His father Zechariah was filled with the Holy Spirit and prophesied:

⁶⁸" Praise be to the Lord, the God of Israel,

because he has come and has redeemed his people.

⁶⁹ He has raised up a horn ^a of salvation for us

in the house of his servant David

⁷⁰ (as he said through his holy prophets of long ago),

⁷¹ salvation from our enemies

and from the hand of all who hate us -

⁷² to show mercy to our fathers

and to remember his holy covenant,

⁷³ the oath he swore to our father Abraham:

⁷⁴ to rescue us from the hand of our enemies,

and to enable us to serve him without fear

⁷⁵ in holiness and righteousness before him all our days.

⁷⁶ And you, my child, will be called a prophet of the Most High;

for you will go on before the Lord to prepare the way for him,

⁷⁷ to give his people the knowledge of salvation

through the forgiveness of their sins,

⁷⁸ because of the tender mercy of our God,

by which the rising sun will come to us from heaven

⁷⁹ to shine on those living in darkness

and in the shadow of death,

to guide our feet into the path of peace."

⁸⁰ And the child grew and became strong in spirit; and he lived in the desert until he appeared publicly to Israel.

^a 69 Horn here symbolizes strength.

67. Zechariah's ensuing song, often called the Benedictus (because of its first word in the Latin Vulgate) shows Zechariah to be a prophet who knows what others do not yet know. Luke mentions explicitly that he was filled with the Holy Spirit and prophesied .

Supplemental Study:

Prophet Theme

More than any other New Testament writer, Luke places great emphasis on the many prophets and prophetesses at the time of Jesus and the early church. In fact he portrays many characters as prophets who are nowhere else considered such. Already we have seen Elizabeth, Mary, and Zechariah in that role. Many more will follow, including John the Baptist, Simeon, Anna, all the apostles, Stephen, Paul, the daughters of Philip, and most importantly, Jesus. There are probably several reasons for this emphasis. First, his view is that his story is simply a continuation of the Old Testament story, filled as it is with prophets. Second, it makes it clear that God is behind every word and action of his people - God is guiding this movement. Third, the theme serves well Luke's dominant message that the leaders of God's movement in the first century are treated just as they were in days gone by. That is, prophets can expect rejection, persecution, and even death.

Jesus is the prophesied " prophet like Moses" of Deuteronomy 18:15, similar to but much greater than Moses, Elijah, Elisha, and John the Baptist. In the Gospel he is referred to as a prophet in 4:24; 7:16, 39; 13:33; and 24:19: Jesus is " a prophet, powerful in word and deed before God and all the people." In the book of Acts, the theme may be even more pronounced. Peter preaches that Jesus is the " prophet like" Moses, and that those who do not listen to him " will be completely cut off from the people" (Deut 18:15, 18, 19). Stephen says much the same in Acts 7:37.

However, Jesus is not the only prophet in this new kingdom. Numerous other characters play the role of prophet, as listed above. They are filled with the Holy Spirit, they speak boldly, and they often work signs and wonders.

Why is it so important that Luke portray all of these early members of the kingdom as prophets? Perhaps there are several reasons. First, they speak from God concerning the truth about Jesus. God's word through them provides further testimony to Jesus. Second, those who follow Jesus are seen to be imitative of him. Jesus spoke the message of the kingdom, and so do they. Jesus was persecuted, and so were they. Third and most importantly, the large number of prophets in the early Christian movement shows that the prophecy of Joel has come true (Acts 2:17-18). Joel prophesied that " your sons and your daughters will prophesy," and Luke shows it happening. The new age has arrived

68-75. In part one of his song Zechariah praises God because he has redeemed his people by sending the coming Messiah (from the house of his servant David ). Like Mary's, Zechariah's words praise God for the coming salvation from our enemies and its attendant time of serving God without fear in holiness and righteousness . God will accomplish these things because of the oath he swore to our father Abraham . Once again, the careful reader will realize that Zechariah's hopes will be realized, though in a very different way than he probably has in mind. Israel will be delivered from her enemies, will be restored, and will live in holiness. However, the enemies will not be those that most Jews have in mind, and the restoration will not be of political Israel but of spiritual Israel. Luke wants to ensure that his Gentile readers know that God is faithful to his promises (and, as we will see later, that their inclusion was always a part of God's plan).

76-77. The second part of the song of Zechariah focuses on his son John and even more on the one for whom he will prepare the way. Echoing Isaiah 40:3 and Malachi 3:1, John is described as prophet of the Most High who will prepare the way for the Lord. Zechariah's prophecies will of course be fulfilled in chapter 3, including John's role in offering forgiveness of sins . Luke will employ this technique of story-telling again and again: the reader will hear one of the prophets in the story prophesy about the future, only to witness the fulfillment of the prophecy a few chapters later. This happens especially in the case of the prophet Jesus, who prophesies about what is to happen to his apostles in the early church (in the book of Acts).

78-79. Zechariah's final words, concerning the rising sun which will shine on those living in darkness are very difficult to interpret. The term rendered rising sun (ajnatolhv, anatolç) is used of the Messiah in several Greek Old Testament passages, including Jeremiah 23:5, where it refers clearly to the coming Messiah. More than likely therefore Zechariah is echoing the familiar Old Testament theme of the light which will be brought by the Messiah to those in darkness.

80. Ready to leave John for the moment, Luke sums up his early life in the two statements concerning his growth in spirit (likely the Holy Spirit) and his living in the desert (to prepare for 3:2-18). Luke will offer parallel statements concerning the early life of Jesus in 2:40, 52.

-College Press New Testament Commentary: with the NIV

McGarvey: Luk 1:57-80

VIII.
THE BIRTH AND EARLY LIFE OF JOHN THE BAPTIST.
(Hill Country of Judæa, B. C. 5.)
^cLUKE I. 57-80.

   ^c57 Now Elisabeth's time was fulfilled that she should be delivered; and she brought forth a son.  58 And her neighbors and her kinsfolk heard that the Lord had magnified his mercy towards her [mercy in granting a child; great mercy in granting so illustrious a child]; and they rejoiced with her.  59 And it came to pass on the eighth day [See Gen 17:12, Lev 12:3, Phi 3:5. Male children were named at their circumcision, probably because at that time the names of Abram and Sarai had been changed (Gen 17:5, Gen 17:15). Females were named when they were weaned], they came to circumcise the child; and they would have called him Zacharias, after the name of his father.  60 And his mother answered and said, Not so [Zacharias had [19] evidently written, and thus communicated to his wife all that the angel had told him, and how the child was to be named John]; but he shall be called John.  61 And they said unto her, There is none of thy kindred [Family names were even more thought of, and honored, among the Jews than among us. They had no taste for romantic and eccentric names] that is called by this name.  62 And they made signs [this seems to indicate that Zacharias was deaf as well as dumb] to his father, what he would have him called.  63 And he asked for a writing tablet [tablets were sometimes made of lead, but were usually small wooden boards, either smeared with wax, or having sand sprinkled over them, on which words were written with an iron stylus or pencil], and wrote, saying, His name is John. And they marvelled all. [Being surprised that both parents should thus unite upon an unexpected name.]  64 And his mouth was opened immediately [See Luk 1:20. The angel's words were now completely fulfilled, therefore the punishment for disbelief was removed], and his tongue loosed, and he spake, blessing God. [Probably the words recorded in Luk 1:68-79.]  65 And fear came [The miraculous phenomena attending the birth of John made the people so conscious of the presence of God as to fill them with awe. The influence of this fear spread far and wide until the chills and tremors of expected changes and revolutions were felt even by the citizens of Rome, as their poets and historians testify] on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judæa.  66 And all that heard them laid them up in their heart, saying, What then shall this child be? [We probably find an echo of this question thirty years later when John entered upon his ministry -- Joh 1:19.] And the hand of the Lord was with him.  67 And his father Zacharias was filled with the Holy Spirit, and prophesied [This his prophecy is the last of the old dispensation, and the first of the new, or Christian, era. It also is poetry, and is a hymn of thanksgiving for the time of Messiah's [20] advent], saying,  68 Blessed [the hymn gets its name from this word, and is called the Benedictus] be the Lord, the God of Israel; For he hath visited [Come back, in the person of his Spirit, to his people. After some four hundred years of absence the Holy Spirit, as the spirit of prophecy, had again returned to God's people. Malachi, the last of the prophets, had been dead about four centuries] and wrought redemption for his people,  69 And hath raised up a horn [the horn is a symbol of power -- Dan 7:7, Dan 7:8, Dan 8:21] of salvation for us In the house of his servant David [this also indicates that Mary was of the house of David]  70 (As he spake by the mouth of his holy prophets that have been from of old) [Gen 3:15, Gen 22:18, Gen 49:10, Num 24:17, 2Pe 1:21, Heb 1:1],  71 Salvation from our enemies [not only Rome, the enemy of Israelitish prosperity, but also those evil agencies which wage ceaseless warfare against the souls of men -- Eph 6:12], and from the hand of all that hate us;  72 To show mercy towards our fathers, And to remember his holy covenant [contract or agreement];  73 The oath which he sware unto Abraham our father [see Gen 12:3, Gen 17:4, Gen 22:16, Gen 22:17],  74 To grant unto us that we being delivered out of the hand of our enemies Should serve him without fear,  75 In holiness and righteousness [holiness is good conduct toward God, righteousness is good conduct toward men] before him all our days.  76 Yea and thou, child [the rest of the psalm is addressed to the infant John], shalt be called the prophet [see Mat 11:9, Luk 20:6] of the Most High: For thou shalt go before the face of the Lord [the Lord Jesus Christ] to make ready his ways [Isa 40:3, Mat 3:3];  77 To give knowledge of salvation unto his people [Israel had a false idea that the Messiah's salvation would be from political evil. John was needed to tell them that it was from sin that God proposed to deliver them. Perdition does not consist in political wrongs, but in divine condemnation] In the remission of their sins [through Christ's work -- Act 5:31], [21]  78 Because of the tender mercy of our God, Whereby the dayspring from on high [One of the many names for Jesus or his kingdom. The prophets loved to picture Messiah's advent as a sunrise (Isa 9:2, Isa 60:1-3, Mal 4:2, Mat 4:16, Joh 1:4, Joh 1:5). Christ's coming was the dawn of a new day for Israel and for mankind] shall visit us,  79 To shine upon them that sit in darkness and the shadow of death; To guide our feet into the way of peace. [Travelers in the Judæan mountains often waited patiently for the morning light, lest they should lose their lives by a false step taken in the darkness -- Isa 59:8.]  80 And the child grew, and waxed strong in spirit [1Sa 2:26, Luk 2:40, Luk 2:52] and was in the deserts [The thinly settled region west of the Dead Sea. In 1Sa 23:19 it is called Jeshimon, or "the Horror"] till the day of his showing unto Israel. [The day when he commenced his ministry and declared his commission as Messiah's forerunner.]

[FFG 19-22]

Lapide: Luk 1:35-80

Ver. 35. — And the Angel answered . . . the Holy Ghost shall come upon thee, &c. Mark here that the Incarnation is limited only to the Person of the Word, or Son of God: for He alone was incarnate and made man, and not the Father nor the Holy Spirit: and yet the incarnation was the work of the whole Trinity, as its efficient cause and not only of the Son. Yet this work of the Incarnation is appropriated to the Holy Spirit, first, because it was a most holy work; secondly, because the works relating to our redemption, and those which most display God's goodness are appropriated to the Holy Spirit, because He proceeds forth as the ideal love of the Father and the Son: in the same way wisdom is appropriated to the Son as the Word, and omnipotence to the Father as the first principle and origin. Moreover, the Holy Spirit was the framer of the humanity of Christ, because He fashioned and animated it, but He cannot be called its Father, because He did not contribute or communicate anything to it of His own substance. S. Augustine ( Enchirid. c. 28).

Further S. Cyril ( Catech. 12) shows that a virgin by the power of God could conceive and bring forth; and first, in arguing with the Gentiles, he says, "How is it that ye, who say that stones when thrown were changed into men, maintain that a virgin cannot bring forth? How is it that, ye, who fable that a daughter was born out of the head of Jupiter, maintain that it is impossible that one can be born of a virgin's womb?" And then, arguing with the Jews, he says, "Sara was barren, and she brought forth a child beyond the way of nature at an age when women have lost the power (to do so): either then deny both, or grant both, for the same God was the worker of both." He further says, that God out of the virgin Adam formed a virgin woman, namely Eve; why could He not then in like manner form a virgin man out of a virgin woman?

Shall come upon thee. In order that the conception of Christ, and Christ Himself, might be holy, not only by reason of the hypostatic union with the Word, but also by reason of so divine a conception, for He was conceived not by a man or an angel, but by the Holy Ghost. Wherefore Christ, by virtue of this conception, was not the son of Adam, so as to derive original sin from him, and be born a sinner, as we all are born, but He was most pure and most holy.

Again Christ was conceived by the Holy Ghost, because it was fitting, since He was both God and man, that both should be recognised in the conception. For the conception itself declares that He was Man; for He would not have been conceived unless He had been man; and the manner of the conception shows that He was also God; for to be conceived by a virgin without a husband, shows that He who was conceived was more than man.

Mystically, S. Cyril of Jerusalem ( Catech. 12) says, the Lord willed to be born of a virgin, to signify that His members would be born according to the Spirit of the Church, which is a virgin.

Lactantius gives another reason, which is that Christ, Who in heaven is α̉μήτωζ, without a mother, might be on earth α̉πάτωζ, without a father. But the first reason is the chief one, namely, that Christ might be born without original sin.

Proclus ( Hom. de Nativ.) says, "Mary is both handmaid and mother, both virgin and heaven itself. She is the one bridge by which God comes down to man. She is the wonderful web of that economy, of whom and in whom, in a certain ineffable manner, the admirable fabric of that union was wrought, of which the Holy Spirit was the weaver, the power overshadowing from on high was the spinner; the wool was the old and rough garment of Adam; the woof was the pure flesh of the Virgin; the weaver's shuttle was the immeasurable grace of her who was with child; the artificer was the Word which passed in through the hearing."

The power of the Highest, &c. According to Euthymius and Maldonatus, the power of the Highest is the Holy Spirit, Who with power brings the holy works of God to perfection, so that these words are an explanation of what the angel had said, the Holy Ghost shall come upon thee. So Christ (cap. Luk 24:49) says to the Apostles, Tarry in this city (Jerusalem) until ye be endued with power from on high, i.e. with the Holy Spirit. This it is of which the Church speaks, "Almighty and everlasting God, Who by the co-operation of the Holy Spirit didst prepare the body and soul of the glorious Virgin Mother Mary that she might be worthy to be made a fit habitation for thy Son."

Shall overshadow thee. S. Gregory (33 Moral. c. 2) explains thus, "The Word of God in thee will assume a body, which will be as it were a shadow of Deity, for it will as a shadow veil and conceal It." And again he says (18 Moral 12), "The human body in thee shall receive the incorporeal light of Divinity." Origen says also that the Body of Christ is called a shadow, because in the Passion it was humiliated and obscured after the manner of a shadow.

S. Ambrose ( on Psalm 119) understands by the shadow this present and mortal life which the Spirit gave to Christ, for this is, as it were, a shadow of the true life and of eternity.

S. Augustine ( Quæst. V. et N. T. c. 15) says , The power of the Highest shall overshadow thee, i.e. shall attemper itself to thee, as a shadow adjusts itself to a body, for thy human weakness could not contain the fulness of its force and power.

But more simply, the meaning is, It will cover thee as with a veil, i.e., will secretly work a mighty operation in thee; for it will be such and so great a one that no man or angel can penetrate into or comprehend it. For, first, it will form in thee the perfect humanity of Christ; and, secondly, it will unite the same in a certain ineffable manner to the Person of the Word.

Again, to overshadow may be taken as answering to the Hebrew word ענז, to cover with a cloud, and so to rain upon, for a cloud pours forth rain, and hence by the shadow and the cloud is signified rain, which is poured forth from the cloud and renders the earth fruitful. An allusion seems to be made to Psa 72:6, He shall come down like the rain into a fleece of wool.

Wherefore that Holy Thing which shall be born of Thee shall be called the Son of God. Because the Holy Spirit will come upon thee, and cause thee to conceive a son, the Son which shall be born of thee will be holy from His very conception, yea, the Holy of Holies, because He will be called, and through His hypostatic union with the Word will truly be, the natural and Only Begotten Son of God, and will be called so by God, by angels, and by men; for He who is conceived by the Holy Spirit must needs be most Holy. Maldonatus somewhat differently says, "Jesus is called the Son of God, because He will not be begotten as the rest of men are, but by God through the power of the Spirit, and therefore He will be holy, and the Son of God." So (Luk 3:38) Adam is called the Son of God, because he was created not by man but by God.

He says, That Holy Thing, not Man, to show that this Son will not be a mere man, but besides being, a man will also be God ( S. Greg. xviii . Moral. c. 27); and also to declare that Jesus will be holy with a holiness altogether perfect and natural on account of the hypostatic union (Suarez, iii. p. disp. 18 sect. 1): so that the meaning is, Jesus, Who will be born of thee, will be Most Holy, yea, Holiness itself

S. Bernard ( Serm. 4 super Missus Est ) says, "Why does he say merely that Holy Thing, and no more? Because there was not any proper or worthy expression that he could use. If he had said that holy flesh, or that holy man, or whatever expression of such a kind he had used, he would have seemed to himself to have said but little. He uses, therefore, the indefinite expression, That Holy Thing ; because whatever it was that the Virgin brought forth, It was without doubt holy and in a singular manner holy, both through the sanctification of the Spirit and the assumption of the Word."

The Son of God by nature, Who would make all the faithful, sons of God by grace.

Ver. 36. — And, behold, thy cousin Elizabeth. The angel confirms the miracle of the coming birth of Jesus of the Virgin and the Holy Spirit by the similar miracle of the conception of John by Elizabeth who was barren. At the same time he silently admonishes the Blessed Virgin that she should visit John and Elizabeth, and fill them with the Holy Spirit by saluting them.

For with God nothing shall be impossible (Vulgate, non omne verbum, no word, which is a Hebraism), i.e. nothing, however difficult or incredible to man; or, as others take it, no word, i.e. no promise; which means that God is able to perform all things that He has promised, because He is omnipotent; and He will really perform them because He is faithful. He says word, because it is as easy to God to do a thing as it is to us to speak a word, and because He spake a word only and all things were made. "Inasmuch as," says S. Bernard ( Serm. 4 on Missus Est ), "with God neither does His word fall short of His intention, because He is Truth; nor His deed fall short of His word, because He is Power; nor the manner (in which the deed is done) fall short of the deed, because He is Wisdom." "God," says S. Augustine ( lib. 5 de Civ. c. 10), "can do all things except those things which to be able to do is a mark not of power, but of weakness; and which if he were able to do He would not be omnipotent; such as to die, to deceive, to err, to sin."

The angel stood, and was silent, eagerly expecting the answer and consent of the Virgin. Whence S. Bernard ( Serm. 4, super Missus Est ) says, that Adam and all the patriarchs and prophets, being anxious concerning the coming of the Messiah and the salvation of men, were waiting for this consent; and he adds "the whole world, prostrate at thy knees, is waiting for this: and rightly, since on thy words depend, the consolation of the miserable, the, redemption of the captives, the liberation of the damned, the salvation, in short, of all the sons of Adam. Make answer, 0 Virgin, speedily, speak the word which earth, which the dwellers below and the dwellers on high are waiting for. The King and Lord of all things Himself desires thine assent, by which His purpose is to save the world."

Ver. 38.— And Mary said, &c. Mark the humility, modesty, and resignation of the Virgin, for though saluted by the angel as Mother of God, she calls herself His handmaid, not His mother; handmaid by nature, mother by grace. Pet. Dam. ( Serm. 3 de Nativ. Virg. ). And S. Bernard ( Serm. in Apoc. 12) says, " A great sign: deservedly she made mistress of all who declared herself servant of all."

Be it unto me ( Fiat ). This word shows that she consented and yielded her assent to the angel with respect to the conception of the Word; also that she wished, desired, and earnestly prayed for the Incarnation of the Messiah, so that He might redeem and save mankind. For this the Blessed Virgin most ardently desired and prayed for. " Be it so, is a mark of desire, not a sign of doubt."  S. Bernard ( Serm. 4 sup. Missus Est ).

There is a question at what precise moment the Son of God became carnate. 1. Andrew^* of Crete is of opinion that He was incarnate before the angel came to the Blessed Virgin. For his words, the Lord is with thee, clearly signify that the King Himself had come.

2. Nicephorus maintains that Christ became incarnate when the angel saluted her and said Hail, thou art full of grace ( Lib. 1 . c. 8).  S. Jerome ( Ep. 140) and S. Gregory Thaumaturgus favour this opinion.

3. Others appear to think that He became incarnate when the Angel said The Lord is with thee. S. Augustine ( Serm. 2 de Annunc.) and S. Thomas (3 p. qu. 30 art. 4) and others so explain it.

But these opinions cannot be true; because the angel after the Hail, &c . adds, Behold, thou shalt conceive in thy womb ; therefore she had not yet conceived. Again the Blessed Virgin giving her assent to the angel says, Be it unto me according to thy word ; therefore it had not yet taken place.

I say then that the Word was incarnate as soon as the Blessed Virgin had given her assent to the angel; for he was sent for this purpose; for it was not fitting that Christ should be conceived without the consent or knowledge of His Virgin Mother; as soon then as she had spoken the words, Behold the handmaid of the Lord, Be it unto me according to thy word, the Holy Spirit formed the Body of Christ, and joined It Hypostatically to the Word, or Person of the Son of God; in the same way as when the priest in consecration says, This is my Body, by the power of these words the bread is transubstantiated into the Body of Christ. This again is clear from the fact that as soon as the Virgin had given her consent the angel, having, as it were, fulfilled his mission, departed from her. It is confirmed too by the fact that soon after the Blessed Virgin had said, Be it unto me, &c., when she saluted Elizabeth, being saluted by her in return she was called the Mother of the Lord, i.e. of Christ Who is God. The Virgin, therefore, when she said, Be it unto me, &c., was made as it were the spouse of God, and our flesh was made the spouse of the Word.

To those who maintain a contrary opinion it may be replied—1. that Andrew of Crete seems to have been of an opposite opinion, but that he was alone in maintaining it; for the rest contradict him. 2. That Nicephorus by the words Hail, &c., understands the whole of the salutation and annunciation made by the angel, at the end of which the Word was made flesh.  3. S. Augustine, S. Thomas, and Damian are to be understood ( when they say the Lord is with thee ) not as to what had already taken place, but as to what was immediately going to take place.

The Blessed Virgin in the conception of the Son received an extraordinary increase of grace and perfect sanctification; and this, says Suarez, may not be doubted without temerity. Whence Bede ( Hom. de. Visit. ) says, "Who can say or measure what grace then filled the spirit of the Mother of God, when so great a light from heaven shone forth in the mother of His forerunner?"  S. Bernard gives a reason for this ( Vol. 1, conclus. 61, art 1, cap. 12), "In order that God should generate God, no especial arrangement was needed on the part of God, since according to His nature it was fitting that in the way of nature His intellect should produce the Word, in all things equal to Himself; but that a woman should conceive and bring forth God is and was a miracle; for there was a necessity, so to say, that she should be raised to a certain divine equality by means of a certain quasi-infinity of perfections and graces, which equality no creature had ever experienced. Whence, as I believe, no human or angelic intellect has ever been able to attain to that inscrutable abyss of all gifts of the Holy Spirit which descended on the Blessed Virgin in the hour of the Divine conceptions."

And the angel departed from her. The Blessed Virgin made known to some that Gabriel did not depart immediately, but stayed with her for nine hours, being overcome with astonishment at the Incarnation of the Word in her, and that he adored the Word incarnate; as if rapt in admiration at the incredible modesty and majesty of the Virgin, he were unable to depart. (The records of S. George in Alga in Lusitania mention this tradition.) But though this is a pious tradition it is not to be regarded as certainly true.

Ver. 39. — And Mary arose in those days. Not on the same day on which she was saluted by the angel, but after two or three days. What was the reason of her going away?  1. That she might announce the conception of the Word to others. For Christ having become incarnate in her, willed immediately to begin His mission as a Saviour, for which He had been sent by the Father. Whence S. Ambrose says, "She departed, not as disbelieving in the oracle, or as uncertain about the messenger, or doubtful of the example, but as rejoicing in the fulfilment of her wish, conscientious in the performance of her duty, and hastening on account of her joy."

2. To cleanse John from original sin, and to fill him and his mother Elizabeth with the Holy Spirit, and that so the honour and devotion of all to Christ might be increased.

3. To congratulate her kinswoman on the miraculous conception of John.

4. To give to all future ages a remarkable example of humility and charity which she showed in visiting Elizabeth, though she was now made Mother of God and Mistress of the world.

Wherefore, under the title of the Visitation of the Blessed Virgin, many congregations have been instituted for visiting the poor and the sick, and those in prison, and recently under this title S. Francis of Sales, Bishop of Geneva, has instituted a congregation of religious women, who are well known throughout France, for ministering to the sick.

To the hill country. That is Hebron, according to Baronius and others; or the hill country of Judæa.

Tropologically, the soul filled with God, as the soul of the Blessed Virgin was, ascends the mountain heights, i.e., toils up the steep paths of virtue. "The Word having been conceived in the mind," Bede says, "we must ascend to the heights of virtue along the way of love; and the city of Judah, i.e. of confession and praise, must be reached by us; and in the perfection of faith, hope, and love, we must abide there for three months."

With haste. S. Ambrose mentions as the first cause of her haste that she might not tarry long out of the house in the public ways. "Learn, ye virgins, not to loiter in the streets, nor mingle in any public talk." He also adds a second reason, because she was full of joy and the Holy Spirit; "the grace of the Holy Spirit knows nothing of slow endeavours."

Origen gives a third reason, because Christ in the womb of the Virgin was hastening to cleanse John from original sin, and to sanctify him. "For Mary," says S. Ambrose, "who before dwelt alone in the secret of her chamber, neither virgin modesty caused to shrink from the public gaze, nor the rugged mountains from fulfilling her purpose, nor the length of the journey from performing her duty."

To a city of Judah. Jerusalem, according to Albertus Magnus and S. Bonaventura; but Jerusalem is generally mentioned by name, Jerusalem also is in the tribe of Benjamin, not of Judah. It is better, therefore, with Toletus and Baronius, to suppose that Hebron is meant; for it was situated in the hill country of Judah.

It is very probable that the Blessed Virgin first went to Jerusalem, since the feast of the Passover was near, and then in the Temple returned thanks to God, and made an offering of herself and her child Jesus to Him.

And entered into the house of Zacharias. This house is thus described by Adrichomedus on the authority of Nicephorus in his description of the Holy Land, "It is one mile distant from Emmaus, near the hills. It was still inhabited in the time of Saligniacus, and travellers were accustomed to salute it reverently. There John was born and circumcised, and concealed in a cave that he might not be slain with the children of Bethlehem by Herod, &c.

And saluted Elizabeth, with the usual Hebrew salutation. Peace be to thee. God intended by means of Elizabeth, being a matron advanced in years, to make known to the world the conception of the Virgin, and the secret Incarnation of the Word that had taken place in her.

Elizabeth. Not Zacharias; both because he was deaf, and because it was not becoming that a man should be saluted by the Virgin. Moreover; S. Ambrose says, "She was the first to give her salutation; for the more chaste a virgin is, the more humble she ought to be, and the more ready to give way to her elders. Let her then be the mistress of humility in whom is the profession of chastity."

Ver. 41. — And it came to Pass when Elizabeth heard the salutation of Mary, &c. Notice with S. Ambrose, that Elizabeth was the first to hear the salutation of Mary but John was the first to perceive the spirit and effect of her salutation; for to him, as the future forerunner of Christ, this salutation of the Virgin, yea, even of Christ, was chiefly directed. Theophylact says, "The voice of the Virgin was the voice of God incarnate in her."

It is a question here whether the leaping of John for joy (Vulgate exultavit, Greek έσκίζτησε ) was a natural or rational movement. Calvin thinks that it was only a natural one; but all the Fathers and Orthodox Doctors are of a contrary opinion. Origen says, "Then first Jesus made His forerunner a prophet," and Irenæus ( lib. 3 c. 18) says, "He recognised the Lord in the womb, and leaping for joy saluted Him." And S. Gregory ( lib. 3 Moral. c. 5). "In his mother's womb he was filled with the spirit of prophecy." So a1so S. Cyril, S. Ambrose, S. Chrysostom. All these maintain that this leaping of John was not only supernatural, but showed an active use of reason, and proceeded from true joyfulness of mind; and this is clear from the words of Elizabeth; The babe leaped in my womb for joy.

Secondly, this is clear, likewise, from the circumstance that John communicated his joy to his mother.

Thirdly, because in like manner the Blessed Virgin rejoiced when she sang the Magnificat, therefore also John rejoiced, who was the chief end and object of the visitation of the Blessed Virgin and of all these wonders.

John at this time received the gift of prophecy, as the Fathers already quoted show. He likewise received the extraordinary gifts which befitted the future forerunner of Christ. For this had been predicted by the angel when he said, " he shall be filled with the Holy Ghost from his mother's womb." In John, therefore, that saying of S. Chrysostom ( Hom. 30) is true, "his leaping was a sign of perfect soundness;" and also, of sanctity.

Hence some think that John was free from sinful desire, and never committed venial sin; but this privilege seems to have been peculiar to the Blessed Virgin, to whom John was inferior. He had, therefore, sinful desire, and did commit venial sin, falling into it unawares, but perhaps, never deliberately. For it is a rule of S. Augustine and of theologians, that whoever has or has had original sin, has also sinful desire, and consequently commits venial sin; but John had original sin, therefore he must have committed venial sin.

Learn, morally, of what advantage the salutation and prayers of the Saints are, and especially of the Blessed Virgin, who by one word of salutation filled both John and Elizabeth with the Holy Spirit. "Not only the words, but the very aspect of the Saints is full of spiritual grace," says S. Chrysostom. For the Saints, and above all the Blessed Virgin, are full of the fiery spirit of love. Wherefore he who strives to make other men spiritual should first fill himself with the Divine Spirit; for thus when he speaks he will breathe the same forth upon others, for out of the abundance of the heart the mouth speaketh. God also uses such men as suitable instruments united to Himself. For He is a most pure and powerful spirit; wherefore He accomplishes mighty spiritual results by means of spiritual men full of zeal, as being like Himself

And Elizabeth was filled, &c. She who was before just and holy (verse 6) is now made much more just and holy, and besides received the gift of prophecy. Moreover John, as I said, was first filled with the Spirit, and then filled his mother also with the same; because by his own holiness, merits, and prayers, he obtained for his mother that she should be filled with the Holy Spirit, of which he was himself full. So S. Ambrose says, "Elizabeth first heard the word, but John first experienced the grace. The mother was not filled before the son, but when the son had been filled with the Holy Spirit, he filled the mother also."

Ver. 42. — And she spake out with a loud vote and said, Blessed art thou among women. Thou art most blessed of all women because thou hast been chosen to be the Mother of God Whom the whole world cannot receive.

Blessed is the fruit of thy womb. The fountain of all the blessings and graces bestowed upon the Blessed Virgin by God was to be the mother of God; for God adorned His mother with every grace in order that she might become an habitation worthy of Him, even that she might be worthy to become the Mother of God, and whom would such a Son bless rather than His mother. Elizabeth therefore, by the inspiration of the Spirit knew that Mary had already conceived, and that the Son of God was incarnate in her. And "He is Blessed, not only as thou art, among women, but, absolutely, above angels, men, and all creatures, as being the Creator and Lord of all. Again the rest of the sons of Eve are all under a curse, because they contract original sin from her and from Adam. Christ alone is Blessed because He is not the natural son of Adam, but was supernaturally conceived in the Virgin by the Holy Ghost."

She alludes to the prophecy and promise made to David, Of the fruit of thy body shall I set upon thy seat, Psa 132:2

Ver. 43. — And whence is this to me, that the Mother of my Lord should come to me? These are words of the greatest humility and reverence; John imitated his mother, saying when Christ came to be baptized of him, "I have need to be baptized of Thee, and comest thou to me?"

Lord, that is God, Who is called absolutely the Lord, because He is King of kings and Lord of lords. Hence it is clear—1. That the humanity of Christ was already in Christ endowed with life and united to the Word or Son of God. 2. That the Blessed Virgin is rightly called θεότοκος, i.e., Mother of God and not only χζιστότοκος, Mother of Christ, as Nestorius maintained. 3. That in Christ there are two natures, the human, for this alone could He take of His Virgin Mother; and the Divine, which the Father alone communicated to Him; but one Person, not human, but Divine. For if in Christ there had been two persons, as there are two natures, God could not properly be said to have been born of a Virgin, to have suffered and been crucified, but another person, that is to say, a man, or the person of a man; but now it is properly so said, because there is one person in Christ; which is the reason why the attributes of the one nature may be ascribed in the concrete to the other, so that this man, Jesus, may properly be called God, eternal and Almighty; and on the other hand, God in Him may properly be called man, passible and mortal, yea, He may even be said to have suffered and died; because it is the same Person, which on account of the two natures which It has, is at the same time God and man, and accordingly assumes to Itself the actions and attributes both of God and man. For action belongs to persons; and this sole (divine) Person in Christ is signified alike by the word man, or Jesus, and by the word God or Son of God. Wherefore what is truly said of one is also truly said of the other.

Ver. 44. — The babe leaped. Symbolically, the leaping of John prefigured his own martyrdom; for by his dancing he represented the dancing of the daughter of Herodias, by which having pleased Herod, she asked and obtained of him the head of John.

Ver. 45. — Blessed, &c. Elizabeth, therefore, knew by the Holy Spirit that the Blessed Virgin had believed the angel when he announced the conception and nativity of Christ. "Blessed art thou, both in fact because thou already bearest Christ within thee, and also in hope, because thou shalt bring forth Him Who will make thee and all who believe in Him blessed in heaven: Blessed therefore art thou before God and men." Elizabeth silently censures the unbelief of her own husband.

Ver. 46.— And Mary said, My soul, &c. Fitly does Mary make answer to the praises of herself celebrated by Elizabeth, by referring them to their fountain, i.e. to God. S. Bernard ( Serm. in Rev 12) says, "Truly this is a song of high praise, but also of devout humility which suffers her not to retain anything for herself, but gives all back rather to Him Whose blessings bestowed upon herself she was celebrating. Thou, she says, magnifiest the Mother of the Lord, but my soul doth magnify the Lord. Thou declarest that thy son leaped for joy at my voice, but my spirit has rejoiced in God my Saviour. He rejoices as the friend of the bridegroom at the voice of the bridegroom. Thou sayest she is blessed which believed, but the cause of faith and blessedness is the regard of the Celestial Goodness, so that on this account the rather all generations will call me Blessed, because God hath regarded the low estate of his handmaid."  S. Bernard then shows that the Blessed Virgin, though she was most humble, yet in the faith of the promise made by the angel she was lifted high in soul, so that she doubted not that she was elected to so great a mystery, but believed that she would soon be the true Mother of God and man; for the grace of God so works in His elect, "that neither does humility make them feeble spirited, nor does exaltation of soul make them proud." God magnifies man in one way, and man magnifies God in another. God magnifies a man when He heaps upon him riches and honours, graces and gifts, and raises him above others; but man cannot magnify God in this way, for he cannot add anything to Him either great or small. He is said therefore to magnify God when he proclaims His greatness, i.e. His majesty, almighty power, holiness, wisdom, &c., The meaning of the Blessed Virgin's words therefore is, Thou, 0 Elizabeth, magnifiest me in honouring me with the magnificent title of Mother of God, but I magnify God Who has made me great, in giving me so great a Son, Who is God Himself, and has thought fit to bring to pass in me the great mystery of the Incarnation of the Word.

The Incarnation of the Word was the greatest of all the works of God. 1. It was a work of the highest power, to unite heaven to earth, God to man; 2. of the highest goodness, by which God communicated Himself wholly to man; 3. of the highest wisdom, by which He effected this union in a Divine Person, so that the integrity of each nature, the human and the divine, was preserved to it.

With this, therefore, begins the song of the Blessed Virgin, which of all the songs of Holy Scripture, of Moses, Deborah, &c., is the most excellent, as being the most full of the Divine Spirit and exultation. The Church, accordingly, uses it daily in the Office of Vespers, in order that she may by it, in the highest manner, celebrate the glories and praises of God, and render the highest thanks to Him for the Incarnation of the Word and His other gifts, and that she may drink in the same affections of devotion, piety, love, and exultation that in uttering it the Blessed Virgin drank in from heaven.

There are three parts in this song. In the first (verse 46-50), the Blessed Virgin praises God for the peculiar blessings bestowed upon herself by God, especially for the conception of the Word. In the second (verse 50-54), she praises Him for the common blessings bestowed upon His whole people before the coming of Christ. In the third (verse 54 to the end), she returns to this greatest blessing of the Incarnation of the Word which had been promised to the fathers, and made known to herself

My soul. Not only my tongue, nor my hand only, but my soul itself with all its power magnifies God. From the inmost recesses of my soul, with all the powers of my mind, I praise and glorify God; I employ and entirely devote all the strength of my soul in His praise; so that my understanding contemplates Him alone, my will loves and celebrates no being but Him, my memory dwells upon nothing but Him, my mouth speaks of and celebrates nothing but Him, my hand performs only those things which tend to His service, my feet move forwards only to those things which tend to His glory.

Symbolically, Toletus says, The Blessed Virgin rightly says my souls. Because she alone had her soul in her own power, and was mistress over it, because she possessed it in patience, having dominion over all its affections and passions. But we do not possess our souls, because we are ourselves possessed by anger, pride, concupiscence or some other like passion. 2. Because she had wholly delivered up her soul to her Son; and those things which belonged to her Son were hers also. Whence her soul having been delivered up to her Son returned entirely to her own power, and she truly calls it my soul. 3. On account of her loving affection for it; for the more any one loves God, the more he loves his own soul. Since, therefore, the Blessed Virgin loved God chiefly above all men, and had never committed any sin, she loved her own soul very greatly. And that which we love, on account of our love for it we call our own. She therefore who so loved her own soul, truly called it her own.

And my spirit hath rejoiced. Exultavit. The Blessed Virgin, admiring the divine power, holiness, justice, benignity of the Spirit of God incarnate in her, exults and leaps and sings for joy. Euthymius ( in Ps. 9) says, "Exultation is, as it were, an intensified joy, which causes the heart to leap up vehemently with excess of joy, and to be raised on high." Cajetan also says, "Exultation is an overflowing joy, which breaks forth, modestly however and seriously, in the external signs of gesticulation, singing and jubilation."

There is an allusion here to Isaiah lxi. 10, I will greatly rejoice in the Lord, and my soul shall be joyful in my God ; and still more to the words of Anna, 1Sa 2:1., My heart rejoiceth in the Lord, &c., for as Anna, who was barren, rejoiced in conceiving Samuel by the miraculous help of God, so the Blessed Virgin rejoiced in conceiving Emmanuel (of whom Samuel was a type) by the power of the Holy Spirit.

S. Augustine, writing on the Magnificat, shows that the Virgin here does two things: first, she praises the goodness and mercy of God, as in the preceding verse she had praised His power and majesty; secondly, she pours forth the expression of the sweetness and delight which she had received in the conception of her Son; and in this he says that the Mother of God imitated the angels, who in heaven perform these two things, viz., meditate on the incomprehensible majesty of God, and enjoy His ineffable goodness and sweetness; and they so admire them as to rejoice in and love them. His words are, "Thou hast seen His majesty, thou hast tasted His sweetness; therefore that which thou hast received inwardly, thou hast poured forth abroad, and thou hast rejoiced in His justice. My spirit hath rejoiced ; the soul magnifies; the spirit rejoices. In God my Saviour : the word God, denotes His power; the word Saviour (or salvation) denotes His mercy. For these are two things Which the spirits of angels and saints in that fountain of good drink in by eternal contemplation; viz., the incomprehensible Majesty of God, and His ineffable goodness; the one of which produces a sacred fear, and the other love; they venerate God for His majesty; they love Him for His goodness; so that love being joined with reverential, fear may not be lost, and fear being joined with love may not have torment."

Lastly, as in the conception of the Word the very highest of blessings was bestowed upon the Virgin, so she experienced the very highest exaltation on account of it, so that her spirit seemed to leap forth for joy from her body, and to hasten forth towards God; and perhaps it would have done so, had not God by His power kept it in her body. For when she died several years after, she died not of sickness, but of love, joy, and the desire of seeing her Son, as Suarez and other theologians think. Moreover this exaltation, Albertus says, was not transient, but remained as a habit through the whole of her life. He adds, that on account of her possessing this continual exultation in God, she was above all entirely dead to the world and to this mortal life, so that her life was always hid with Christ in God, and being present in the angelic court she dwelt in the sanctuary of God, and she could say in a more excellent manner than Paul or any other creature, "I live, yet not I, but Christ liveth in me." Gal 6.

My Spirit. That is, my soul, as Euthymius and others say; as if my Spirit hath rejoiced, &c., were the same as my soul doth magnify, &c. But the opinion of Toletus and others is better, who think that the spirit is more than the soul ; wherefore by the soul they understand the intellect, and by the spirit the will. More simply, by the soul you may understand the lower part of the soul, which regards natural objects; by the spirit the superior part, which beholds spiritual and divine things. The soul, therefore, is natural and contemplates natural things; the spirit is supernatural and contemplates heavenly things. The spirit, therefore, signifies—1. the mind; 2. the vehement and fervent impulse of the mind towards joy; 3. that this impulse is inspired by the Holy Spirit. Moreover, the Spirit, as being the superior, draws the soul and body along with it, so that they likewise may exult with joy, according to the saying in Psalm 84, "My heart and my flesh rejoice in the living God."

In God my Saviour. Vulgate, salutari meo ; Greek, σωτη̃ζί μου. The Syriac renders the words in God my lifegiver ( vivificatore meo ). Who will be-stow life, i.e. liberty, grace, and glory on me and all the faithful.

She says my Saviour—1. Because Jesus is my Son. 2. Because He is also my Saviour, both because He has preserved, me above others from all sin, and filled me with all grace, and because He has made me the mediatrix of salvation for all men, so that I am as it were the cause and the mother of salvation to all who are to be saved.

S. John of Damascus, when the hand with which he had written the defence of the worship of sacred images had been cut off by Leo the Isaurian, and had been miraculously restored by the Blessed Virgin, sang the words, "My spirit hath rejoiced in God my Saviour, and in His Mother, for He that is mighty hath done to me great things."

Ver. 48. — For He hath regarded, &c. S. Augustine ( super Magnificat ) says, "This is the grace of her exultation, that He hath regarded the low estate of His handmaiden: it is as if she said, because I exult in His grace, therefore my exultation is from Him; and because I love His gifts on account of Himself, therefore I exult in Him. S. Bernard ( Serm. 57 in Cant.) says, "God regards the earth and causes it to tremble; He regards Mary and infuses grace. He hath regarded, she says, the lowliness of His handmaiden, for, behold, from henceforth all generations shall call me blessed. These are not the words of one lamenting or fearing but of one rejoicing. Hence He says to her, Arise quickly, my love, my dove, my fair one, and come away."

Lowlines, or low estate. Vulgate, humilitatem ; Greek, ταπείνωσιν. Humility here properly means lowliness of estate, not the virtue of humility as opposed to pride, for this is called ταπεινοφζοσύνη ; for humility alone among virtues is ignorant of itself; and he who boasts of his humility is proud, not humble.

Secondly, however, by humility may be understood the virtue itself of humility; for on account of this God had regard to the Blessed Virgin, and chose her for His mother; for a humble person recognises his virtues as being the gifts of God; wherefore among them he sees also his own humility, but he ascribes it not to his own strength, but to the grace which he had received from God.

As, therefore, the Blessed Virgin here recognises her election to be the Mother of God (which was a far greater thing), so likewise she recognises that she was fittingly adorned for so great a dignity by her humility, virginity, and other virtues which had been imparted to her by God. For a humble person recognises his own, low estate, his misery, his poverty, yea, even his own nothingness, and ascribes all that he is and has to God, Whose he is, and says with the Psalmist, Not unto us, 0 Lord, not unto us, but unto Thy Name give the glory.

Listen to S. Augustine ( Serm. 2 de Assump.), "0 true humility which hath borne God to men, hath given life to mortals, made new heavens, and a pure earth, and given liberty to the souls of men. The humility of Mary was made the heavenly ladder by which God came down to earth. For what does regarded mean but approved? For many seem in the sight of men to be humble, but their humility is not regarded by the Lord. For if they were truly humble, then they would not wish to be praised by men, and their spirit would not rejoice in the world but in God." And S. Chrysostom ( Hom. 2 in Ps. 50) says, "The greatest sacrifice of all is humility, for the same man who by sinning has separated himself from God, subjects himself to Him by humility, when he is converted to penitence." And lastly S. Bernard says, "It is humility which truth begets for us, and it has not heat, and it is humility which love forms and inflames. The latter consists in affection, the former in knowledge: by the former we learn that we are nothing, and we learn it from ourselves and our own weakness; by the latter we tread underfoot the glory of the world, and we learn it from Him Who emptied Himself, and Who, when men sought to make Him a king, fled; but when He was sought for reproaches and for the Cross, He did not flee, but offered Himself willingly." The Blessed Virgin had both these (humility and love) in an eminent and heroic degree.

For behold from henceforth, &c. S. Augustine says here, "Thou, 0 Elizabeth, sayest concerning me, Blessed art thou who believedst ; but I say, From this time (when I conceived the Son of God) all generations shall call me blessed. Mary, who was humble before God, and lowly before men on account of God, obtained witness that she was regarded in both respects: for both her humility before God was acceptable, and her low estate before men was changed into glory. Wherefore it follows, from henceforth all generations shall call me blessed."

Blessed. Gerson ( super. Magnificat ) says, "Thou art worthy of our praises, 0 Holy Virgin, thrice and four times blessed. Blessed—1. because thou didst believe.  2. Because thou art full of grace, according to the salutation of Gabriel.  3. Because Blessed is the fruit of thy womb.  4. Because He, that is mighty hath done to thee great things. 5.  Because thou art the Mother of the Lord.  6. Because thou art fruitful and yet retainest the honour of virginity.  7. Because thou seemest to have none like thee, among those that were before thee, or among those that come after."

All generations. All future ages and generations of the faithful. Cardinal Hugo says, "All generations, i.e. all nations of Jews and Gentiles, of men and women, of rich and poor, of angels and of men, because all through her have received a saving benefit: men have received reconciliation; angels restoration (of their numbers). For Christ the Son of God wrought salvation in the middle of the earth, that is, in the womb of Mary which by a certain wonderful propriety is called the middle of the earth. For, as S. Bernard says, towards it look both those who dwell in heaven and those who dwell in the lower regions, i.e. in purgatory, and those who dwell in the world. The first, that they may be filled up again, the second that they may be delivered, the third that they may be reconciled. And then, assigning the reason, he adds, from henceforth therefore, 0 Blessed Virgin, all generations shall call thee blessed, because thou hast brought forth life, grace, and glory for all generations, life for the dead, grace for sinners, glory for the miserable. Therefore it is said of her, Judith, c. xv. 10, "Thou art the glory of Jerusalem, thou art the joy of Israel, thou art the great rejoicing of our people, because thou hast done courageously. The first is the word of the angels, whose loss was repaired by her; the second is the word of men, whose sadness was by her changed into joy; the third is the word of women, whose dishonour was done away with by her; the fourth is the voice of the dead, whose captivity was brought back by her."

The truth of this prophecy of the Blessed Virgin is clear from the event; for we have seen her worshipped and honoured by all nations and generations with shrines, churches, festivals, congregations, societies of religious, vows, supplications, litanies in such numbers as the rest of the Saints joined together do not obtain; yea, to the Blessed Virgin alone is paid the worship of hyperdulia, as to God is paid the worship of latria, while to the rest of the Saints is paid the worship of dulia. Thy honour, thy praise and glory, 0 Blessed Virgin, will live as long as the angels shall live, as long as men shall live, as long as Christ shall live, as long as God shall be God, for ever and ever.

Ver. 49. — For He that is mighty hath done to me great things. For the Incarnation of the Word is a greater work than the creation of the whole world; wherefore the Blessed Virgin, as being the Mother of God, is greater than all angels, all men, and all creatures taken together. Augustine ( Serm. 2 de Assump.) says, "What great things hath He done unto thee, 0 Lady, that thou shouldest merit to be called blessed? I truly believe that thou, a creature, gavest birth to the Creator; a servant, thou broughtest forth the Lord." "He that is mighty hath done to me wonderful things," says Titus, "since I, still a virgin, have conceived by the will of God, passing over the bounds of nature; I have been accounted worthy, without being joined to a husband, to be made a mother, not of any one, but of the Only Begotten Son of God."

Cardinal Hugo mentions twelve great things belonging to the Virgin:—1. Sanctification in the womb of her mother.  2. The salutation of the angel.  3.The fulness of grace.  4.The conception of her Son.  5. Fruitful virginity.  6.Virgin fruitfulness.  7.Her honoured humility.  8. Her ready obedience.  9. The devotion of her faith.  10. Her prudent modesty.  11. Her modest prudence.  12. The dominion over heaven.  S. Thomas ( part. 1 , qu. 25, art. 6) teaches that it is possible for God to do better works than He has done with the exception of three: the Incarnation of the Word; the maternity of God; and the beatitude of man which consists in the vision of God; for God can do nothing better or greater than these, because nothing can be greater or better than God Himself. The Blessed Virgin is called by Hesychius, Bishop of Jerusalem ( hom. 2 de S. Maria ), "The entire complement of the Trinity, because both the Holy Ghost came to her, and sojourned with her, and the Father overshadowed her, and the Son, borne in her womb, dwelt within her."

He that is mighty. Vulgate, potens ; Greek, ό δυνατός. This is one of the ten names of God, for the Septuagint used to render the Hebrew word גבר (gibbor), i.e. mighty, strong, whence is derived Gabriel, i.e. the strength of God. The Blessed Virgin, says Titus, adds this—first, that no one may disbelieve this mystery. Let no one wonder if I a virgin have conceived, for He Who hath wrought this work is the Mighty God. Secondly, that she may show that what the angel had promised (verse 35) is fulfilled in her, the power (Greek, δύναμις ) of the Highest shall overshadow thee. She alludes to Isa. vii. 14 and ix. 6, His name shall be called Wonderful, Counsellor, the Mighty God אל גבר (Elgibbor), i.e. mighty, strong as a giant; whence Gabriel announced His birth, whose name signifies the power and strength of God.

And holy is His name. The Blessed Virgin shows that the promise of the angel, The Holy Ghost shall come upon thee, was fulfilled; and therefore she says, And holy is His Name.

Toletus and Francis Lucas are of opinion that the Virgin here celebrates two great things as done to her by God—1. The Incarnation of the Word, by which she was made the Mother of God, and therefore the mistress and queen of all angels and men; and, 2. Her own Preparation and sanctification for the accomplishment of the Incarnation in her. For as it was a work of power for God to be made man of a virgin, so it was a work of holiness to prepare the Virgin so as to be fit for conceiving in her womb the Holy and Immaculate Word of God. For the Blessed Virgin was so sanctified by the Holy Ghost that she contracted no sin at all, and far exceeded all the angels, even the seraphim, in grace and holiness

But more plainly and fully, we may refer both clauses of this verse to both works, namely, to the Incarnation of the Word as well as to her own preparation and sanctification for It. For each of these was a work of the excellent power as well as holiness of God, because each was accomplished by the coming of the Holy Spirit upon her to sanctify both Christ and the Virgin; according to the announcement of the angel, That Holy Thing which shall be born of thee shall be called the Son of God. For Christ was the Holy of Holies, the Fount of holiness, sanctifying the whole world.

The meaning therefore is, God Himself, as signified by His own name, is holy, possesses all purity, holiness, power, perfection, and therefore is to be worshipped, adored, and celebrated in every way. God therefore is holy in all His works, and above all in this most holy mystery of the Incarnation of the Word; by which He sanctified Christ, the Blessed Virgin, and all the faithful.

Lastly, God incarnate is called holy because He assumed flesh and blood for the purpose of offering it to God, both in life, and on the cross, and in His death for the salvation of men. For as S. Isidorus says ( lib. 15 , Origin. c. 14), " Nothing was called holy among the ancients unless it was consecrated or sprinkled with the blood of a victim. Also that is holy (sanctum) which is ratified ( sancitum ) with blood; moreover to ratify ( sancire ) is to confirm." See Heb. ix. 12, &c. S. Augustine ( lib 2 de Serm. Dom. 31) says, "That is holy which it is impious to violate and defile; and assuredly any one is held guilty of this crime who only attempts or wills it with regard to a holy thing, which nevertheless remains by its nature inviolable and incorruptible." But S. Bernard ( Serm. 5 in Vigil. Nativ.) makes sanctity or holiness consist in clemency and gentleness, according to that saying concerning Moses, Ecclesiasticus xlv. 4, He that sanctified him in his faithfulness and meekness ; and he continues, "In order that sanctification may be perfect we have need to learn gentleness and courtesy in social life from the Saint of Saints; as He says Himself, Learn of Me for I am meek and lowly in heart."

Hence some more recent interpreters refer the words Holy is His Name, to the following verse, and His mercy, &c., as if this were the holiness of God; but literally they must be referred to what precedes, as I have said. Hence Euthymius ( in Ps. II) says, "He properly is called pious (όσιος ) who observes piety and religion in those things which pertain to God; but he is called holy (άγιος ) who is made a partaker of the Divine nature by following the path of virtue." Further, holy ( sanctus ) in Hebrew is קדש, that is, removed and separated from all vice, blemish, and even from intercourse with the vulgar; as God is especially, Whose holiness and majesty is so far removed, so lofty and exalted, that it infinitely transcends all gods, angels, and men. Whence S. Dionysius ( Devin. nom. c. 12) says, "Since holiness is free from all taint, and is purity altogether perfect and immaculate, hence God, from the superabundance of the purity and all the excellences with which He is filled, is called the Holy of Holies." And Bede says, "His name is called holy because in the height of His marvellous power He transcends every creature, and is widely removed from the works which He has made. This is better understood in the Greek tongue, in which the very word that means holy (άγιος ) signifies as it were to be apart from earth: and by imitation of Him in our small measure we are taught to separate ourselves from all who are neither holy nor dedicated to God, by those words of the Lord, Be ye holy, for I am holy ; for whoever has consecrated himself to God will rightly appear as one free from the world; for he is able even himself to say, while we walk upon the earth we have our conversation in heaven."

Christians therefore being called by Christ to fulness of holiness ought to be holy (whence they are continually called by S. Paul holy [or saints]), yea, more holy than all the faithful who lived in the time of Moses, Abraham, &c; for Christianity is nothing else than the life of Christ. Let the Christian therefore so live as it becomes the disciple of Christ, so that his life may be a living image, of the holiness of Christ, so that whoever sees and hears him, may seem to himself to see and hear Christ in him.

Ver 50.— And His mercy, &c. As God is all-powerful and all-holy, so is He all-merciful, and that continually towards all who in any age love Him, and therefore fear to offend Him. This is the second part of this song, in which the Blessed Virgin passes from the peculiar benefits bestowed by God upon herself, to those bestowed in common upon all Israel, i.e. upon all the faithful.

Ver 51. — He hath shewed strength, &c. The Virgin has been praising the mercy of God towards those who fear Him, and now she goes on to praise His severity and justice towards those who despise Him.

With His arm. The strength and power of God are anthropomorphically expressed by the hand, the finger, the right hand, but most of all by the arm, for the strength of man puts itself forth in his arms. The meaning therefore is, God has in every age wrought many things by His mighty arm, as in the case of Pharaoh by Moses, &c. But much more has God shown His power by causing Christ to become incarnate in me, by Whom He will mightily overthrow Lucifer, hell, death and sin. Whence Bede and Theophylact understand by His arm here, mystically, the Son of God incarnate in the Virgin. For He is the power of God, 1Co 1:24. There is an allusion to Isa 53:1, To whom is the arm of the Lord revealed?

He hath scattered the proud ; as He scattered and overthrew Pharaoh, Nebuchadnezzar, &c.

In the imagination of their heart. Vulgate , mente cordis sui. Some refer these words to the heart of God, so that the meaning will be, God by His own heart, i.e. His will and decree, scattered the proud: so S. Augustine explains it. "In the imagination (or purpose) of His heart," he says, "that is, in His deep counsel He scattered them. It was deep counsel for God to become man for me, and for the innocent to suffer in order that the guilty might be redeemed." The Carthusian (Denis) follows this explanation, "In the purpose, i.e. in the intention and will of His heart, i.e. of His understanding, by which He discerns, judges, and orders all things." But from the Greek it is clear that the word sui is not to be referred to the heart of God, but to the heart of the proud; for the Greek is αυ̉τω̃ν, of them. Whence Euthymius says, God scattered those who were proud in their heart.

Others refer the word sui, of them, to the word dispersit, scattered, so that the meaning is, God hath scattered the proud by means of the purpose (Greek, διανοία ) of their heart, because He turns back their proud machinations to their own destruction, so that He disperses them, according to that saying Job 5:13, He taketh the wise in their own craftiness ; as He did to Pharaoh when he followed the Hebrews through the Red Sea, by drowning him with all his followers in the same sea; and to the brethren of Joseph who sold him that they might destroy him, but God by this very thing exalted Joseph and constrained his brethren to bow down to him.

Ver. 52. — He hath put down, &c. As He put down the proud Saul from his royal throne by putting the humble David in his place; so He put the humble Mordecai in the place of the proud Haman, and Esther in the place of Vashti. God has done, and does, and will do the same in every age. Wherefore these past tenses. He hath scattered, put down, exalted, are to be taken in the widest sense, as signifying any time, future, present, or past, according to the Hebrew idiom. He hath put down therefore signifies He does and will put down. The Virgin alludes to the words of David, Psa 113:7, He raiseth up the poor out of the dust, &c.; and of Hannah, 1Sa 2:7, The Lord maketh poor and maketh rich, &c.

Moreover, as often at other times, so at the time of the Nativity of Christ God put down the mighty from their seat almost throughout the whole world, which, after Julius Cæsar, Pompey, Lepidus, Antony, and other kings, tyrants, and princes had been removed, He had put in subjection to Augustus alone, who was a type of Christ, as Cyrus had been, Isa. xlv. 1. Whence, when Christ was born, he refused the title of Lord which was offered to him. Then also God put down from their seat Hyrcanus and Aristobulus, who were contending with each other for the government over Judæa. Herod also, the infanticide, was deprived of his life and kingdom; and shortly afterwards his whole royal progeny perished; as also did that of Augustus Caesar, that it might be declared that Christ was now born, and that every kingdom was due to him and was prepared for Him, as Daniel foretold, c. Dan 7:14.

Ver. 53. — He hath filled the hungry, &c. So He fed the-Hebrews with manna from heaven for forty years in the wilderness. So He fed Elias when he was hungry by an angel, and Daniel in the den of lions by Habakkuk, and Paul, the first hermit, by a raven. So also He fed the Blessed Virgin, hungering and thirsting after righteousness, with the Word Incarnate, and He feeds all the faithful with the same in the Holy Eucharist, and will feed them still more in heaven. By the hungry the poor are intended, since the Virgin opposes the rich to them.

Ver. 54. — He hath holpen His servant Israel. God hath taken by the hand, raised up, helped and restored His people Israel, whom He loved and kept as a son or servant. He did this formerly by Moses, Joshua, David, &c.; and now much more has He done it, by sending to Israel the Messiah that had been promised. For at that time, the commonwealth and Church of Israel had fallen into ruins, since the sceptre had been taken away from them, and transferred to Herod and the Romans; and the priests, intent on their own gain, were negligent of the welfare of the people; wherefore the people were grievously afflicted with various miseries of mind and body. God therefore at a seasonable time sent Christ that He might deliver out of them all His own Israel, that is, all the faithful who were converted to Him, both from among the Jews and Gentiles; whence S. Augustine says, "He helped Israel; not the Israel which He found; but He helped Israel that He might make him; as a physician helps a sick man, that He might heal the weak, and redeem the captive, that He might justify the impious, and save the just." For Isr

Commentary -- Other

Evidence: Luk 1:74

Fear of man . When God commissioned Moses to go speak to Pharaoh, Moses revealed that he had a problem. His seeming humility (" Who am I . . . ?" ) was actually the fear of man ( Exo 3:11 ; Exo 4:1 ). Although he argued with God that he wasn’t eloquent, God promised to be with him and teach him what to say ( Exo 4:10-14 ). Likewise, we have no excuse for entertaining the fear of man when it comes to seeking the lost, because we are not called to use eloquent speech. We have the indwelling Christ, and through Him and His strength we can " do all things" ( Phi 4:13 ).

Evidence: Luk 1:79

See Psa 23:4 footnote.

Introduction / Outline

Robertson: Luke (Book Introduction)

THE GOSPEL OF LUKE

By Way of Introduction

There is not room here for a full discussion of all the interesting problems raised by Luke as the author of the Gospel and Acts. One can find them ably handled in the Introduction to Plummer’s volume on Luke’s Gospel in the International and Critical Commentary , in the Introduction to Ragg’s volume on Luke’s Gospel in the Westminster Commentaries , in the Introduction to Easton’s Gospel According to St. Luke , Hayes’ Synoptic Gospels and the Book of Acts , Ramsay’s Luke the Physician , Harnack’s Date of the Acts and the Synoptic Gospels , Foakes-Jackson and Kirsopp Lake’s Beginnings of Christianity , Carpenter’s Christianity According to St. Luke , Cadbury’s The Making of Luke-Acts , McLachlan’s St. Luke: The Man and His Work , Robertson’s Luke the Historian in the Light of Research , to go no further. It is a fascinating subject that appeals to scholars of all shades of opinion.

The Same Author for Gospel and Acts

The author of Acts refers to the Gospel specifically as " the first treatise," ton prōton logon , (Act_1:1) and both are addressed to Theophilus (Luk_1:3; Act_1:1). He speaks of himself in both books as " me" ( kamoi , Luk_1:3) and I made ( epoiēsamēn , Act_1:1). He refers to himself with others as " we" and " us" as in Act_16:10, the " we" sections of Acts. The unity of Acts is here assumed until the authorship of Acts is discussed in Volume III. The same style appears in Gospel and Acts, so that the presumption is strongly in support of the author’s statement. It is quite possible that the formal Introduction to the Gospel (Luk_1:1-4) was intended to apply to the Acts also which has only an introductory clause. Plummer argues that to suppose that the author of Acts imitated the Gospel purposely is to suppose a literary miracle. Even Cadbury, who is not convinced of the Lucan authorship, says: " In my study of Luke and Acts, their unity is a fundamental and illuminating axiom." He adds: " They are not merely two independent writings from the same pen; they are a single continuous work. Acts is neither an appendix nor an afterthought. It is probably an integral part of the author’s original plan and purpose."

The Author of Acts a Companion of Paul

The proof of this position belongs to the treatment of Acts, but a word is needed here. The use of " we" and " us" in Act_16:10 and from Act_20:6 to the end of chapter Acts 28 shows it beyond controversy if the same man wrote the " we" sections and the rest of the Acts. This proof Harnack has produced with painstaking detail in his Date of the Acts and the Synoptic Gospels and in his volume The Acts of the Apostles and in his Luke the Physician .

This Companion of Paul A Physician

The argument for this position lies in the use of medical terms throughout the Gospel and the Acts. Hobart in his Medical Language of St. Luke proves that the author of both Gospel and Acts shows a fondness for medical terms best explained by the fact that he was a physician. Like most enthusiasts he overdid it and some of his proof does not stand the actual test of sifting. Harnack and Hawkins in his Horae Synopticae have picked out the most pertinent items which will stand. Cadbury in his Style and Literary Method of Luke denies that Luke uses Greek medical words more frequently in proportion than Josephus, Philo, Plutarch, or Lucian. It is to miss the point about Luke merely to count words. It is mainly the interest in medical things shown in Luke and Acts. The proof that Luke is the author of the books does not turn on this fact. It is merely confirmatory. Paul calls Luke " the beloved physician" ( ho iatros ho agapētos , Col_4:14), " my beloved physician." Together they worked in the Island of Malta (Act_28:8-10) where many were healed and Luke shared with Paul in the appreciation of the natives who " came and were healed ( etherapeuonto ) who also honoured us with many honours." The implication there is that Paul wrought miracles of healing ( iasato ), while Luke practised his medical art also. Other notes of the physician’s interest will be indicated in the discussion of details like his omitting Mark’s apparent discredit of physicians (Mar_5:26) by a milder and more general statement of a chronic case (Luk_8:43).

This Companion and Author Luke

All the Greek manuscripts credit the Gospel to Luke in the title. We should know that Luke wrote these two books if there was no evidence from early writers. Irenaeus definitely ascribes the Gospel to Luke as does Clement of Alexandria, Tertullian, the Muratorian Fragment. Plummer holds that the authorship of the four great Epistles of Paul (I and II Corinthians, Galatians, Romans) which even Baur accepted, is scarcely more certain than the Lukan authorship of the Gospel. Even Renan says: " There is no very strong reason for supposing that Luke was not the author of the Gospel which bears his name."

A Sketch of Luke

His name is not a common one, and is probably a shortened form of Lukios and Lukanos . Some of the manuscripts of the Gospel actually have as the title Kata Lukanon . Dean Plumptre suggests that the Latin poet Lucanus was named after Luke who probably was the family physician when he was born. That is conjecture as well as the notion of Hayes that, since the brothers Gallio and Seneca were uncles of Lucanus they were influenced by Luke to be friendly toward Paul both in Corinth and in Rome. It is probable that Luke was a Greek, certainly a Gentile, possibly a freedman. So this man who wrote more than one-fourth of the New Testament was not a Jew. It is not certain whether his home was in Antioch or in Philippi. It is also uncertain whether he was already converted when Paul met him at Troas. The Codex Bezae has a " we" passage after Act_11:27 which, if genuine, would bring Luke in contact with Paul before Troas. Hayes thinks that he was a slave boy in the family of Theophilus at Antioch, several conjectures in one. We do not know that Theophilus lived at Antioch. It may have been Rome. But, whether one of Paul’s converts or not, he was a loyal friend to Paul. If he lived at Antioch, he could have studied medicine there and the great medical temple of Aesculapius was at Aegae, not far away. As a Greek physician, Luke was a university man and in touch with the science of his day. Greek medicine is the beginning of the science of medicine as it is known today. Tradition calls him a painter, but of that we know nothing. Certainly he was a humanist and a man of culture and broad sympathies and personal charm. He was the first genuine scientist who faced the problem of Christ and of Christianity. It must be said of him that he wrote his books with open mind and not as a credulous enthusiast.

The Date of the Gospel

There are two outstanding facts to mark off the date of this Gospel by Luke. It was later than the Gospel of Mark since Luke makes abundant use of it. It was before the Acts of the Apostles since he definitely refers to it in Act_1:1. Unfortunately the precise date of both termini is uncertain. There are still some scholars who hold that the author of the Acts shows knowledge of the Antiquities of Josephus and so is after a.d. 85, a mistaken position, in my opinion, but a point to be discussed when Acts is reached. Still others more plausibly hold that the Acts was written after the destruction of Jerusalem and that the Gospel of Luke has a definite allusion to that event (Luk_21:20.), which is interpreted as a prophecy post eventum instead of a prediction by Christ a generation beforehand. Many who accept this view hold to authorship of both Acts and Gospel by Luke. I have long held the view, now so ably defended by Harnack, that the Acts of the Apostles closes as it does for the simple and obvious reason that Paul was still a prisoner in Rome. Whether Luke meant the Acts to be used in the trial in Rome, which may or may not have come to pass, is not the point. Some argue that Luke contemplated a third book which would cover the events of the trial and Paul’s later career. There is no proof of that view. The outstanding fact is that the book closes with Paul already a prisoner for two years in Rome. If the Acts was written about a.d. 63, as I believe to be the case, then obviously the Gospel comes earlier. How much before we do not know. It so happens that Paul was a prisoner a little over two years in Caesarea. That period gave Luke abundant opportunity for the kind of research of which he speaks in Luk_1:1-4. In Palestine he could have access to persons familiar with the earthly life and teachings of Jesus and to whatever documents were already produced concerning such matters. Luke may have produced the Gospel towards the close of the stay of Paul in Caesarea or during the early part of the first Roman imprisonment, somewhere between a.d. 59 and 62. The other testimony concerns the date of Mark’s Gospel which has already been discussed in volume I. There is no real difficulty in the way of the early date of Mark’s Gospel. All the facts that are known admit, even argue for a date by a.d. 60. If Mark wrote his Gospel in Rome, as is possible, it would certainly be before a.d. 64, the date of the burning of Rome by Nero. There are scholars, however, who argue for a much earlier date for his gospel, even as early as a.d. 50. The various aspects of the Synoptic problem are ably discussed by Hawkins in his Horae Synopticae , by Sanday and others in Oxford Studies in the Synoptic Problem , by Streeter in his The Four Gospels , by Hayes in his The Synoptic Gospels and the Book of Acts , by Harnack in his Date of the Acts and the Synoptic Gospels , by Stanton in his The Gospels as Historical Documents , and by many others. My own views are given at length in my Studies in Mark’s Gospel and in Luke the Historian in the Light of Research .

The Sources of the Gospel

In his Preface or Prologue (Luk_1:1-4) the author tells us that he had two kinds of sources, oral and written, and that they were many, how many we have no way of telling. It is now generally accepted that we know two of his written sources, Mark’s Gospel and Q or the Logia of Jesus (written by Matthew, Papias says). Mark is still preserved and it is not difficult for any one by the use of a harmony of the Gospels to note how Luke made use of Mark, incorporating what he chose, adapting it in various ways, not using what did not suit his purposes. The other source we only know in the non-Markan portions of Matthew and Luke, that is the material common to both, but not in Mark. This also can be noted by any one in a harmony. Only it is probable that this source was more extensive than just the portions used by both Matthew and Luke. It is probable that both Matthew and Luke each used portions of the Logia not used by the other. But there is a large portion of Luke’s Gospel which is different from Mark and Matthew. Some scholars call this source L. There is little doubt that Luke had another document for the material peculiar to him, but it is also probable that he had several others. He spoke of " many." This applies especially to chapters 9 to 21. But Luke expressly says that he had received help from " eye-witnesses and ministers of the word," in oral form this means. It is, then, probable that Luke made numerous notes of such data and used them along with the written sources at his command. This remark applies particularly to chapters 1 and 2 which have a very distinct Semitic (Aramaic) colouring due to the sources used. It is possible, of course, that Mary the mother of Jesus may have written a statement concerning these important matters or that Luke may have had converse with her or with one of her circle. Ramsay, in his volume, Was Christ Born at Bethlehem? shows the likelihood of Luke’s contact with Mary or her circle during these two years at Caesarea. Luke handles the data acquired with care and skill as he claims in his Prologue and as the result shows. The outcome is what Renan called the most beautiful book in the world.

The Character of the Book

Literary charm is here beyond dispute. It is a book that only a man with genuine culture and literary genius could write. It has all the simple grace of Mark and Matthew plus an indefinable quality not in these wonderful books. There is a delicate finish of detail and proportion of parts that give the balance and poise that come only from full knowledge of the subject, the chief element in a good style according to Dr. James Stalker. This scientific physician, this man of the schools, this converted Gentile, this devoted friend of Paul, comes to the study of the life of Christ with a trained intellect, with an historian’s method of research, with a physician’s care in diagnosis and discrimination, with a charm of style all his own, with reverence for and loyalty to Jesus Christ as Lord and Saviour. One could not afford to give up either of the Four Gospels. They each supplement the other in a wonderful way. John’s Gospel is the greatest book in all the world, reaching the highest heights of all. But if we had only Luke’s Gospel, we should have an adequate portrait of Jesus Christ as Son of God and Son of Man. If Mark’s is the Gospel for the Romans and Matthew’s for the Jews, the Gospel of Luke is for the Gentile world. He shows the sympathy of Jesus for the poor and the outcast. Luke understands women and children and so is the universal Gospel of mankind in all phases and conditions. It is often called the Gospel of womanhood, of infancy, of prayer, of praise. We have in Luke the first Christian hymns. With Luke we catch some glimpses of the child Jesus for which we are grateful. Luke was a friend and follower of Paul, and verbal parallels with Paul’s Epistles do occur, but there is no Pauline propaganda in the Gospel as Moffatt clearly shows ( Intr. to Lit. of the N.T. , p. 281). The Prologue is in literary Koiné and deserves comparison with those in any Greek and Latin writers. His style is versatile and is often coloured by his source. He was a great reader of the Septuagint as is shown by occasional Hebraisms evidently due to reading that translation Greek. He has graciousness and a sense of humour as McLachlan and Ragg show. Every really great man has a saving sense of humour as Jesus himself had. Ramsay dares to call Luke, as shown by the Gospel and Acts, the greatest of all historians not even excepting Thucydides. Ramsay has done much to restore Luke to his rightful place in the estimation of modern scholars. Some German critics used to cite Luk_2:1-7 as a passage containing more historical blunders than any similar passage in any historian. The story of how papyri and inscriptions have fully justified Luke in every statement here made is carefully worked out by Ramsay in his various books, especially in The Bearing of Recent Discovery on the Trustworthiness of the New Testament . The main feature of this proof appears also in my Luke the Historian in the Light of Research . So many items, where Luke once stood alone, have been confirmed by recent discoveries that the burden of proof now rests on those who challenge Luke in those cases where he still stands alone.

JFB: Luke (Book Introduction)

THE writer of this Gospel is universally allowed to have been Lucas (an abbreviated form of Lucanus, as Silas of Silvanus), though he is not expressly named either in the Gospel or in the Acts. From Col 4:14 we learn that he was a "physician"; and by comparing that verse with Col 4:10-11 --in which the apostle enumerates all those of the circumcision who were then with him, but does not mention Luke, though he immediately afterwards sends a salutation from him--we gather that Luke was not a born Jew. Some have thought he was a freed-man (libertinus), as the Romans devolved the healing art on persons of this class and on their slaves, as an occupation beneath themselves. His intimate acquaintance with Jewish customs, and his facility in Hebraic Greek, seem to show that he was an early convert to the Jewish faith; and this is curiously confirmed by Act 21:27-29, where we find the Jews enraged at Paul's supposed introduction of Greeks into the temple, because they had seen "Trophimus the Ephesian" with him; and as we know that Luke was with Paul on that occasion, it would seem that they had taken him for a Jew, as they made no mention of him. On the other hand, his fluency in classical Greek confirms his Gentile origin. The time when he joined Paul's company is clearly indicated in the Acts by his changing (at Act 16:10) from the third person singular ("he") to the first person plural ("we"). From that time he hardly ever left the apostle till near the period of his martyrdom (2Ti 4:11). EUSEBIUS makes him a native of Antioch. If so, he would have every advantage for cultivating the literature of Greece and such medical knowledge as was then possessed. That he died a natural death is generally agreed among the ancients; GREGORY NAZIANZEN alone affirming that he died a martyr.

The time and place of the publication of his Gospel are alike uncertain. But we can approximate to it. It must at any rate have been issued before the Acts, for there the 'Gospel' is expressly referred to as the same author's "former treatise" (Act 1:1). Now the Book of the Acts was not published for two whole years after Paul's arrival as a prisoner at Rome, for it concludes with a reference to this period; but probably it was published soon after that, which would appear to have been early in the year 63. Before that time, then, we have reason to believe that the Gospel of Luke was in circulation, though the majority of critics make it later. If we date it somewhere between A.D. 50 and 60, we shall probably be near the truth; but nearer it we cannot with any certainty come. Conjectures as to the place of publication are too uncertain to be mentioned here.

That it was addressed, in the first instance, to Gentile readers, is beyond doubt. This is no more, as DAVIDSON remarks [Introduction to the New Testament, p. 186], than was to have been expected from the companion of an "apostle of the Gentiles," who had witnessed marvellous changes in the condition of many heathens by the reception of the Gospel. But the explanations in his Gospel of things known to every Jew, and which could only be intended for Gentile readers, make this quite plain--see Luk 1:26; Luk 4:31; Luk 8:26; Luk 21:37; Luk 22:1; Luk 24:13. A number of other minute particulars, both of things inserted and of things omitted, confirm the conclusion that it was Gentiles whom this Evangelist had in the first instance in view.

We have already adverted to the classical style of Greek which this Evangelist writes--just what might have been expected from an educated Greek and travelled physician. But we have also observed that along with this he shows a wonderful flexibility of style, so much so, that when he comes to relate transactions wholly Jewish, where the speakers and actors and incidents are all Jewish, he writes in such Jewish Greek as one would do who had never been out of Palestine or mixed with any but Jews. In DA COSTA'S'S Four Witnesses will be found some traces of "the beloved physician" in this Gospel. But far more striking and important are the traces in it of his intimate connection with the apostle of the Gentiles. That one who was so long and so constantly in the society of that master mind has in such a work as this shown no traces of that connection, no stamp of that mind, is hardly to be believed. Writers of Introductions seem not to see it, and take no notice of it. But those who look into the interior of it will soon discover evidences enough in it of a Pauline cast of mind. Referring for a number of details to DA COSTA, we notice here only two examples: In 1Co 11:23, Paul ascribes to an express revelation from Christ Himself the account of the Institution of the Lord's Supper which he there gives. Now, if we find this account differing in small yet striking particulars from the accounts given by Matthew and Mark, but agreeing to the letter with Luke's account, it can hardly admit of a doubt that the one had it from the other; and in that case, of course, it was Luke that had it from Paul. Now Matthew and Mark both say of the Cup, "This is my blood of the New Testament"; while Paul and Luke say, in identical terms, "This cup is the New Testament in My blood" (1Co 11:25; Luk 22:20). Further, Luke says, "Likewise also the cup after supper, saying," &c.; while Paul says, "After the same manner He took the cup when He had supped, saying," &c.; whereas neither Matthew nor Mark mention that this was after supper. But still more striking is another point of coincidence in this case. Matthew and Mark both say of the Bread merely this: "Take, eat; this is My body" (Mat 26:26; Mar 14:22); whereas Paul says, "Take, eat, this is My body, which is broken for you" (1Co 11:24), and Luke, "This is My body, which is given for you" (Luk 22:19). And while Paul adds the precious clause, "This do in remembrance of Me," Luke does the same, in identical terms. How can one who reflects on this resist the conviction of a Pauline stamp in this Gospel? The other proof of this to which we ask the reader's attention is in the fact that Paul, in enumerating the parties by whom Christ was seen after His resurrection, begins, singularly enough, with Peter--"And that He rose again the third day according to the Scriptures and that He was seen of Cephas, then of the Twelve" (1Co 15:4-5) --coupled with the remarkable fact, that Luke is the only one of the Evangelists who mentions that Christ appeared to Peter at all. When the disciples had returned from Emmaus to tell their brethren how the Lord had appeared to them in the way, and how He had made Himself known to them in the breaking of bread, they were met, as Luke relates, ere they had time to utter a word, with this wonderful piece of news, "The Lord is risen indeed, and hath appeared to Simon" (Luk 24:34).

Other points connected with this Gospel will be adverted to in the Commentary.

JFB: Luke (Outline)

• ANNOUNCEMENT OF THE FORERUNNER. (Luke 1:5-25)
• ANNUNCIATION OF CHRIST. (Luk 1:26-38)
• VISIT OF MARY TO ELISABETH. (Luke 1:39-56)
• BIRTH AND CIRCUMCISION OF JOHN--SONG OF ZACHARIAS AND PROGRESS OF THE CHILD. (Luke 1:57-80)
• BIRTH OF CHRIST. (Luk 2:1-7)
• ANGELIC ANNUNCIATION TO THE SHEPHERDS--THEIR VISIT TO THE NEWBORN BABE. (Luk 2:8-20)
• PURIFICATION OF THE VIRGIN--PRESENTATION OF THE BABE IN THE TEMPLE-SCENE THERE WITH SIMEON AND ANNA. (Luke 2:22-40)
• FIRST CONSCIOUS VISIT TO JERUSALEM. (Luk 2:41-52)
• PREACHING, BAPTISM, AND IMPRISONMENT OF JOHN. (Luke 3:1-20) Here the curtain of the New Testament is, as it were, drawn up, and the greatest of all epochs of the Church commences. Even our Lord's own age (Luk 3:23) is determined by it [BENGEL]. No such elaborate chronological precision is to be found elsewhere in the New Testament, and it comes fitly from him who claims it as the peculiar recommendation of his Gospel, that he had "accurately traced down all things from the first" (Luk 1:3). Here, evidently, commences his proper narrative. Also see on Mat 3:1.
• BAPTISM OF AND DESCENT OF THE SPIRIT UPON JESUS. (Luk 3:21-22)
• GENEALOGY OF JESUS. (Luke 3:23-38)
• JESUS ENTERING ON HIS PUBLIC MINISTRY, MAKES A CIRCUIT OF GALILEE--REJECTION AT NAZARETH. (Luke 4:14-32)
• DEMONIAC HEALED. (Luk 4:33-37)
• PETER'S MOTHER-IN-LAW AND MANY OTHERS, HEALED. (Luk 4:38-41)
• JESUS SOUGHT OUT AT MORNING PRAYER, AND ENTREATED TO STAY, DECLINES FROM THE URGENCY OF HIS WORK. (Luk 4:42-44)
• MIRACULOUS DRAUGHT OF FISHES--CALL OF PETER, JAMES, AND JOHN. (Luk 5:1-11)
• LEPER HEALED. (Luk 5:12-16)
• PARALYTIC HEALED. (Luk 5:17-26)
• LEVI'S CALL AND FEAST. (Luk 5:27-32)
• PLUCKING CORN-EARS ON THE SABBATH. (Luk 6:1-5)
• WITHERED HAND HEALED. (Luk 6:6-11)
• THE TWELVE APOSTLES CHOSEN--GATHERING MULTITUDES--GLORIOUS HEALING. (Luke 6:12-49)
• CENTURION'S SERVANT HEALED. (Luk 7:1-10)
• WIDOW OF NAIN'S SON RAISED TO LIFE. (In Luke only). (Luk 7:11-17)
• THE BAPTIST'S MESSAGE THE REPLY, AND CONSEQUENT DISCOURSE. (Luke 7:18-35)
• CHRIST'S FEET WASHED WITH TEARS. (Luk 7:36-50)
• A GALILEAN CIRCUIT, WITH THE TWELVE AND CERTAIN MINISTERING WOMEN. (In Luke only). (Luk 8:1-3)
• PARABLE OF THE SOWER. (Luk 8:4-18)
• JESUS CROSSING THE LAKE, STILLS THE STORM. (Luk 8:22-25)
• JAIRUS' DAUGHTER RAISED AND ISSUE OF BLOOD HEALED. (Luke 8:40-56)
• MISSION OF THE TWELVE APOSTLES. (Luk 9:1-6)
• HEROD TROUBLED AT WHAT HE HEARS OF CHRIST DESIRES TO SEE HIM. (Luk 9:7-9)
• PETER'S CONFESSION OF CHRIST--OUR LORD'S FIRST EXPLICIT ANNOUNCEMENT OF HIS APPROACHING DEATH, AND WARNINGS ARISING OUT OF IT. (Luk 9:18-27)
• JESUS TRANSFIGURED. (Luk 9:28-36)
• DEMONIAC AND LUNATIC BOY HEALED--CHRIST'S SECOND EXPLICIT ANNOUNCEMENT OF HIS DEATH AND RESURRECTION. (Luk 9:37-45)
• STRIFE AMONG THE TWELVE WHO SHOULD BE GREATEST--JOHN REBUKED FOR EXCLUSIVENESS. (Luk 9:46-48) (See on Mat 18:1-5).
• THE PERIOD OF HIS ASSUMPTION APPROACHING CHRIST TAKES HIS LAST LEAVE OF GALILEE--THE SAMARITANS REFUSE TO RECEIVE HIM. (Luk 9:51-56)
• INCIDENTS ILLUSTRATIVE OF DISCIPLESHIP. (Luk 9:57-62)
• MISSION OF THE SEVENTY DISCIPLES, AND THEIR RETURN. (Luke 10:1-24)
• QUESTION OF A LAWYER AND PARABLE OF THE GOOD SAMARITAN. (Luk 10:25-37)
• MARTHA AND MARY. (Luk 10:38-42)
• THE DISCIPLES TAUGHT TO PRAY. (Luk 11:1-13)
• BLIND AND DUMB DEMONIAC HEALED--CHARGE OF BEING IN LEAGUE WITH HELL, AND REPLY--DEMAND OF A SIGN, AND REPLY. (Luke 11:14-36)
• DENUNCIATION OF THE PHARISEES. (Luke 11:37-54)
• WARNING AGAINST HYPOCRISY. (Luk 12:1-12)
• COVETOUSNESS--WATCHFULNESS--SUPERIORITY TO EARTHLY TIES. (Luke 12:13-53)
• NOT DISCERNING THE SIGNS OF THE TIME. (Luk 12:54-59)
• THE LESSON, "REPENT OR PERISH," SUGGESTED BY TWO RECENT INCIDENTS, AND ILLUSTRATED BY THE PARABLE OF THE BARREN FIG TREE. (Luk 13:1-9)
• WOMAN OF EIGHTEEN YEAR'S INFIRMITY HEALED ON THE SABBATH. (Luk 13:10-17)
• MISCELLANEOUS TEACHINGS. (Luk 13:18-30)
• MESSAGE TO HEROD. (Luk 13:31-35)
• HEALING OF A DROPSICAL MAN, AND MANIFOLD TEACHINGS AT A SABBATH FEAST. (Luke 14:1-24)
• ADDRESS TO GREAT MULTITUDES TRAVELLING WITH HIM. (Luk 14:25-35)
• PUBLICANS AND SINNERS WELCOMED BY CHRIST--THREE PARABLES TO EXPLAIN THIS. (Luke 15:1-32)
• I. THE LOST SHEEP. (Luk 15:3-7) Occurring again (Mat 18:12-14); but there to show how precious one of His sheep is to the Good Shepherd; here, to show that the shepherd, though the sheep stray never so widely, will seek it out, and when he hath found, will rejoice over it.
• II. THE LOST COIN. (Luk 15:8-10)
• III. THE PRODIGAL SON. (Luke 15:11-32)
• PARABLES OF THE UNJUST STEWARD AND OF THE RICH MAN AND LAZARUS, OR, THE RIGHT USE OF MONEY. (Luke 16:1-31)
• OFFENSES--FAITH--HUMILITY. (Luk 17:1-10) (See Mat 18:6-7).
• TEN LEPERS CLEANSED. (Luk 17:11-19)
• COMING OF THE KINGDOM OF GOD AND OF THE SON OF MAN. (Luke 17:20-37)
• PARABLE OF THE IMPORTUNATE WIDOW. (Luk 18:1-8)
• PARABLE OF THE PHARISEE AND THE PUBLICAN. (Luk 18:9-14)
• LITTLE CHILDREN BROUGHT TO CHRIST. (Luk 18:15-17)
• THE RICH YOUNG RULER AND DISCOURSE THEREON. (Luk 18:18-30)
• FULLER ANNOUNCEMENT OF HIS APPROACHING DEATH AND RESURRECTION. (Luk 18:31-34)
• BLIND MAN HEALED. (Luk 18:35-43)
• ZACCHEUS THE PUBLICAN. (Luk 19:1-10)
• PARABLE OF THE POUNDS. (Luke 19:11-27)
• SECOND CLEANSING OF THE TEMPLE AND SUBSEQUENT TEACHING. (Luk 19:45-48) As the first cleansing was on His first visit to Jerusalem (Joh 2:13-22), so this second cleansing was on His last.
• THE AUTHORITY OF JESUS QUESTIONED, AND HIS REPLY--PARABLE OF THE WICKED HUSBANDMEN. (Luke 20:1-19)
• ENTANGLING QUESTIONS ABOUT TRIBUTE AND THE RESURRECTION--THE REPLIES. (Luke 20:20-40)
• CHRIST BAFFLES THE PHARISEES BY A QUESTION ABOUT DAVID AND MESSIAH, AND DENOUNCES THE SCRIBES. (Luk 20:41-47)
• THE WIDOW'S TWO MITES. (Luk 21:1-4)
• CHRIST'S PROPHECY OF THE DESTRUCTION OF JERUSALEM AND WARNINGS TO PREPARE FOR HIS SECOND COMING, SUGGESTED BY IT--HIS DAYS AND NIGHTS DURING HIS LAST WEEK. (Luke 21:5-38) (See on Mat 24:1-3.)
• CONSPIRACY OF THE JEWISH AUTHORITIES TO PUT JESUS TO DEATH--COMPACT WITH JUDAS. (Luk 22:1-6) (See on Mat 26:1-5.)
• LAST PASSOVER--INSTITUTION OF THE SUPPER--DISCOURSE AT THE TABLE. (Luke 22:7-38)
• AGONY IN THE GARDEN. (Luk 22:39-46)
• JESUS BEFORE CAIAPHAS--FALL OF PETER. (Luk 22:55-62)
• JESUS BEFORE HEROD. (Luk 23:6-12)
• JESUS AGAIN BEFORE PILATE--DELIVERED UP--LED AWAY TO BE CRUCIFIED. (Luke 23:13-38)
• THE TWO THIEVES. (Luk 23:39-43)
• ANGELIC ANNOUNCEMENT TO THE WOMEN THAT CHRIST IS RISEN--PETER'S VISIT TO THE EMPTY SEPULCHRE. (Luk 24:1-12)
• CHRIST APPEARS TO THE TWO GOING TO EMMAUS. (Luke 24:13-35)
• JESUS APPEARS TO THE ASSEMBLED DISCIPLES--HIS ASCENSION. (Luke 24:36-53)

TSK: Luke (Book Introduction)

Luke, to whom this Gospel has been uniformly attributed from the earliest ages of the Christian church, is generally allowed to have been " the beloved physician" mentioned by Paul (Col 4:14); and as he was the companion of that apostle, in all his labours and sufferings, for many years (Act 16:12; Act 20:1-6; Act 27:1, Act 27:2; Act 28:13-16. 2Ti 4:11. Phm 1:24), and wrote " the Acts of the Apostles," which conclude with a brief account of Paul’s imprisonment at Rome, we may be assured that he had the Apostle’s sanction to what he did; and probably this Gospel was written some time before that event, about ad 63 or 64, as is generally supposed. He would appear, from Col 4:10, Col 4:11, and his intimate acquaintance with the Greek language, as well as from his Greek name Λουκας [Strong’s 3065], to have been of Gentile extraction; and according to Eusebius and others, he was a native of Antioch. But, from the Hebraisms occurring in his writings, and especially from his accurate knowledge of the Jewish rites, ceremonies, and custom, it is highly probable that he was a Jewish proselyte, and afterwards converted to Christianity. Though he may not have been, as some have affirmed, one of the seventy disciples, and an eye-witness of our Saviour’s miracles, yet his intercourse with the apostles, and those who were eye-witnesses of the works and ear witnesses of the words of Christ, renders him an unexceptional witness, if considered merely as an historian; and the early and unanimous reception of his Gospel as divinely inspired is sufficient to satisfy every reasonable person.

TSK: Luke 1 (Chapter Introduction)

Overview

Luk 1:1, The preface of Luke to his whole gospel; Luk 1:5, The conception of John the Baptist; Luk 1:26, and of Christ; Luk 1:39, The prophecy of Elisabeth and of Mary, concerning Christ; Luk 1:57, The nativity and circumcision of John; Luk 1:67, The prophecy of Zacharias, both of Christ, Luk 1:76. and of John.

Poole: Luke 1 (Chapter Introduction)

CHAPTER 1 The Argument

Concerning the penman of this history, the certain time when he wrote it, and the occasion of his writing of it, we have little in holy writ; and there is such an uncertainty in traditions, as it is hardly worth the labour to transcribe what men have but guessed at. For those who would have him to be Barnabas, or one of the seventy, they seem not to have considered what Luke himself saith, Luk 1:2 , that he wrote, as they delivered them to him, which from the beginning were eye witnesses, and ministers of the word. By which is fairly hinted to us, that he was no eye witness, nor (from the first at least) a minister of the word. That there was one Luke contemporaneous with Paul, and his fellow labourer, appeareth from 2Ti 4:11 Phm 1:24 Col 4:14 ; in both which latter texts he is joined with Demas, and in Col 4:14 , he is called the beloved physician. Those three texts seem all to speak of one and the same person, who, probably, at first practised physics, afterwards, being made a disciple, exercised the ministry. It is generally thought that this was he, who was the penman both of this history and of the Acts of the Apostles. Whether by nation he was a Syrian, or a Roman, or of what other nation, is but an unprofitable speculation. That he was an evangelist we know, that is, one inspired by God to transmit to the world the history of the birth, life, death, resurrection, and ascension of our Saviour; as also of the acts of the apostles, until Paul was a prisoner at Rome. For his history of the Gospel, so far as it relates to Christ himself, it containeth many remarkable things, not mentioned by the other evangelists. The generation of John Baptist; the history of Zacharias; the angel’ s coming to the blessed virgin; Elisabeth’ s exclamation, and salutation of her; the publication of Christ’ s birth to the shepherds, with the things spoken by them; the testimony which Simeon and Anna gave to Christ; the occasion of Joseph and Mary’ s going to Bethlehem; the circumstances of our Saviour’ s birth there; his disputing with the doctors at twelve years of age; are things reported by no other evangelist, and of great use to complete the history of John the Baptist and of Christ. Besides that he hath many parables (as those of the lost sheep, the lost groat, and of the prodigal, &c.) that are to be found in no other evangelist, together with several other parables and pieces of history; to say nothing of divers circumstances in those parables and pieces of history, which other evangelists have recorded, omitted by them. He dedicates his book to some friend, either named Theophilus, or to whom the signification of that name (which is, a lover of God ) in his judgment did very well agree. The time when he wrote it is uncertain; some would have it to be written the fifteenth, some the twenty-second, some the twenty-seventh year of our Saviour. The matter written by him is of much more concern to us to know than these circumstances. We have in our annotations spoken to those things which he mentions, before recorded by Matthew or Mark, more shortly. To other things which we in him first meet with, more largely.

MHCC: Luke (Book Introduction)

This evangelist is generally supposed to have been a physician, and a companion of the apostle Paul. The style of his writings, and his acquaintance with the Jewish rites and usages, sufficiently show that he was a Jew, while his knowledge of the Greek language and his name, speak his Gentile origin. He is first mentioned Act 16:10, Act 16:11, as with Paul at Troas, whence he attended him to Jerusalem, and was with him in his voyage, and in his imprisonment at Rome. This Gospel appears to be designed to supersede many defective and unauthentic narratives in circulation, and to give a genuine and inspired account of the life, miracles, and doctrines of our Lord, learned from those who heard and witnessed his discourses and miracles.

MHCC: Luke 1 (Chapter Introduction)

(Luk 1:1-4) The Preface.

(v. 5-25) Zacharias and Elisabeth.

(Luk 1:26-38) Christ's birth announced.

(v. 39-56) Interview of Mary and Elisabeth.

(Luk 1:57-66) The birth of John the Baptist.

(Luk 1:67-80) The song of Zacharias.

Matthew Henry: Luke (Book Introduction)

An Exposition, with Practical Observations, of The Gospel According to St. Luke

We are now entering into the labours of another evangelist; his name Luke, which some take to be a contraction of Lucilius; born at Antioch, so St. Jerome. Some think that he was the only one of all the penmen of the scripture that was not of the seed of Israel. He was a Jewish proselyte, and, as some conjecture, converted to Christianity by the ministry of St. Paul at Antioch; and after his coming into Macedonia (Act 16:10) he was his constant companion. He had employed himself in the study and practice of physic; hence, Paul calls him Luke the beloved Physician, Col 4:14. Some of the pretended ancients tell you that he was a painter, and drew a picture of the virgin Mary. But Dr. Whitby thinks that there is nothing certain to the contrary, and that therefore it is probable that he was one of the seventy disciples, and a follower of Christ when he was here upon earth; and, if so, he was a native Israelite. I see not what can be objected against this, except some uncertain traditions of the ancients, which we can build nothing upon, and against which may be opposed the testimonies of Origen and Epiphanius, who both say that he was one of the seventy disciples. He is supposed to have written this gospel when he was associated with St. Paul in his travels, and by direction from him: and some think that this is the brother whom Paul speaks of (2Co 8:18), whose praise is in the gospel throughout all the churches of Christ; as if the meaning of it were, that he was celebrated in all the churches for writing this gospel; and that St. Paul means this when he speaks sometimes of his gospel, as Rom 2:16. But there is no ground at all for this. Dr. Cave observes that his way and manner of writing are accurate and exact, his style polite and elegant, sublime and lofty, yet perspicuous; and that he expresses himself in a vein of purer Greek than is to be found in the other writers of the holy story. Thus he relates divers things more copiously than the other evangelists; and thus he especially treats of those things which relate to the priestly office of Christ. It is uncertain when, or about what time, this gospel was written. Some think that it was written in Achaia, during his travels with Paul, seventeen years (twenty-two years, say others) after Christ's ascension; others, that it was written at Rome, a little before he wrote his history of the Acts of the Apostles (which is a continuation of this), when he was there with Paul, while he was a prisoner, and preaching in his own hired house, with which the history of the Acts concludes; and then Paul saith that only Luke was with him, 2Ti 4:11. When he was under that voluntary confinement with Paul, he had leisure to compile these two histories (and many excellent writings the church has been indebted to a prison for): if so, it was written about twenty-seven years after Christ's ascension, and about the fourth year of Nero. Jerome says, He died when he was eighty-four years of age, and was never married. Some write that he suffered martyrdom; but, if he did, where and when is uncertain. Nor indeed is there much more credit to be given to the Christian traditions concerning the writers of the New Testament than to the Jewish traditions concerning those of the Old Testament.

Matthew Henry: Luke 1 (Chapter Introduction)

The narrative which this evangelist gives us (or rather God by him) of the life of Christ begins earlier than either Matthew or Mark. We have reason to thank God for them all, as we have for all the gifts and graces of Christ's ministers, which in one make up what is wanting in the other, while all put together make a harmony. In this chapter we have, I. Luke's preface to his gospel, or his epistle dedicatory to his friend Theophilus (Luk 1:1-4). II. The prophecy and history of the conception of John Baptist, who was Christ's forerunner (v. 5-25). The annunciation of the virgin Mary, or the notice given to her that she should be the mother of the Messiah (Luk 1:26-38). IV. The interview between Mary the mother of Jesus and Elisabeth the mother of John, when they were both with child of those pregnant births, and the prophecies they both uttered upon that occasion (v. 39-56). V. The birth and circumcision of John Baptist, six months before the birth of Christ (Luk 1:57-66). VI. Zacharias's song of praise, in thankfulness for the birth of John, and in prospect of the birth of Jesus (Luk 1:67-79). VII. A short account of John Baptist's infancy (Luk 1:80). And these do more than give us an entertaining narrative; they will lead us into the understanding of the mystery of godliness, God manifest in the flesh.

Barclay: Luke (Book Introduction)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT LUKE

A Lovely Book And Its Author

The gospel according to St. Luke has been called the loveliest book in the world. When once an American asked him if he could recommend a good life of Christ, Denney answered, "Have you tried the one that Luke wrote?" There is a legend that Luke was a skilled painter; there is even a painting of Mary in a Spanish cathedral to this day which purports to be by him. Certainly he had an eye for vivid things. It would not be far wrong to say that the third gospel is the best life of Christ ever written. Tradition has always believed that Luke was the author and we need have no qualms in accepting that tradition. In the ancient world it was the regular thing to attach books to famous names; no one thought it wrong. But Luke was never one of the famous figures of the early Church. If he had not written the gospel no one would have attached it to his name.

Luke was a gentile; and he has the unique distinction of being the only New Testament writer who was not a Jew. He was a doctor by profession (Col_4:14 ) and maybe that very fact gave him the wide sympathy he possessed. It has been said that a minister sees men at their best; a lawyer sees men at their worst; and a doctor sees men as they are. Luke saw men and loved them all.

The book was written to a man called Theophilus. He is called most excellent Theophilus and the title given him is the normal title for a high official in the Roman government. No doubt Luke wrote it to tell an earnest inquirer more about Jesus; and he succeeded in giving Theophilus a picture which must have thrilled his heart closer to the Jesus of whom he had heard.

The Symbols Of The Gospels

Every one of the four gospels was written from a certain point of view. Very often on stained glass windows the writers of the gospels are pictured; and usually to each there is attached a symbol. The symbols vary but one of the commonest allocations is this.

The emblem of Mark is a man. Mark is the simplest and most straightforward of the gospels. It has been well said that its characteristic is realism. It is the nearest to being a report of Jesusife.

The emblem of Matthew is a lion. Matthew was a Jew writing for Jews and he saw in Jesus the Messiah, the lion of the tribe of Judah, the one whom all the prophets had predicted.

The emblem of John is the eagle. The eagle can fly higher than any other bird. It is said that of all creatures only the eagle can look straight into the sun. John is the theological gospel; its flights of thought are higher than those of any of the others. It is the gospel where the philosopher can find themes to think about for a lifetime and to solve only in eternity.

The symbol of Luke is the calf The calf is the animal for sacrifice; and Luke saw in Jesus the sacrifice for all the world. In Luke above all, the barriers are broken down and Jesus is for Jew and gentile, saint and sinner alike. He is the saviour of the world. Keeping that in mind, let us now set down the characteristics of this gospel.

An HistorianCare

First and foremost, Lukegospel is an exceedingly careful bit of work. His Greek is notably good. The first four verses are well-nigh the best Greek in the New Testament. In them he claims that his work is the product of the most careful research. His opportunities were ample and his sources must have been good. As the trusted companion of Paul he must have known all the great figures of the church, and we may be sure that he had them tell their stories to him. For two years he was Paulcompanion in imprisonment in Caesarea. In those long days he had every opportunity for study and research and he must have used them well.

An example of Lukecare is the way in which he dates the emergence of John the Baptist. He does so by no fewer than six contemporary datings. "In the fifteenth year of the reign of Tiberius Caesar (1), Pontius Pilate being governor of Judaea (2), Herod being tetrarch of Galilee (3), and his brother Philip being tetrarch of the region of Ituraea and Trachonitis (4), and Lysanias tetrarch of Abilene (5) in the high priesthood of Annas and Caiaphas (6), the word of God came to John" (Luk_3:1-2 ). Here is a man who is writing with care and who will be as accurate as it is possible for him to be.

The Gospel For The Gentiles

It is clear that Luke wrote mainly for gentiles. Theophilus was a gentile, as was Luke himself, and there is nothing in the gospel that a gentile could not grasp and understand. (a) As we have seen, Luke begins his dating from the reigning Roman emperor and the current Roman governor. The Roman date comes first. (b) Unlike Matthew, he is not greatly interested in the life of Jesus as the fulfilment of Jewish prophecy. (c) He very seldom quotes the Old Testament at all. (d) He has a habit of giving Hebrew words in their Greek equivalent so that a Greek would understand. Simon the Cananaean becomes Simon the Zealot. (compare Luk_6:15 and Mat_10:4 ). Calvary is called not by its Hebrew name, Golgotha (compare H1538 and H1556), but by its Greek name, Kranion (G2898). Both mean the place of a skull. He never uses the Jewish term Rabbi (H7227) of Jesus but always a Greek word meaning Master. When he is tracing the descent of Jesus, he traces it not to Abraham, the founder of the Jewish race, as Matthew does, but to Adam, the founder of the human race. (compare Mat_1:2 and Luk_3:38 ).

Because of this Luke is the easiest of all the gospels to read. He was writing, not for Jews, but for people very like ourselves.

The Gospel Of Prayer

Lukegospel is specially the gospel of prayer. At all the great moments of his life, Luke shows us Jesus at prayer. He prayed at his baptism (Luk_3:21 ); before his first collision with the Pharisees (Luk_5:16 ); before he chose the Twelve (Luk_6:12 ); before he questioned his disciples as to who they thought he was; before his first prediction of his own death (Luk_9:18 ); at the Transfiguration (Luk_9:29 ); and upon the Cross (Luk_23:46 ). Only Luke tells us that Jesus prayed for Peter in his hour of testing (Luk_22:32 ). Only he tells us the prayer parables of the Friend at Midnight (Luk_11:5-13 ) and the Unjust Judge (Luk_18:1-8 ). To Luke the unclosed door of prayer was one of the most precious in all the world.

The Gospel Of Women

In Palestine the place of women was low. In the Jewish morning prayer a man thanks God that he has not made him "a gentile, a slave or a woman." But Luke gives a very special place to women. The birth narrative is told from Marypoint of view. It is in Luke that we read of Elizabeth, of Anna, of the widow at Nain, of the woman who anointed Jesuseet in the house of Simon the Pharisee. It is Luke who makes vivid the pictures of Martha and Mary and of Mary Magdalene. It is very likely that Luke was a native of Macedonia where women held a more emancipated position than anywhere else; and that may have something to do with it.

The Gospel Of Praise

In Luke the phrase "praising God" occurs oftener than in all the rest of the New Testament put together. This praise reaches its peak in the three great hymns that the church has sung throughout all her generations--the Magnificat (Luk_1:46-55 ); the Benediclus (Luk_1:68-79 ); and the Nunc Dimittis (Luk_2:29-32 ). There is a radiance in Lukegospel which is a lovely thing, as if the sheen of heaven had touched the things of earth.

The Universal Gospel

But the outstanding characteristic of Luke is that it is the universal gospel. All the barriers are down; Jesus Christ is for all men without distinction.

(a) The kingdom of heaven is not shut to the Samaritans (Luk_9:51-56 ). Luke alone tells the parable of the Good Samaritan (Luk_10:30-37 ). The one grateful leper is a Samaritan (Luk_17:11-19 ). John can record a saying that the Jews have no dealings with the Samaritans (Joh_4:9 ). But Luke refuses to shut the door on any man.

(b) Luke shows Jesus speaking with approval of gentiles whom the orthodox Jew would have considered unclean. He shows us Jesus citing the widow of Zarephath and Naaman the Syrian as shining examples (Luk_4:25-27 ). The Roman centurion is praised for the greatness of his faith (Luk_7:9 ). Luke tells us of that great word of Jesus, "Men will come from east and west, and from north and south, and sit at the table in the kingdom of God" (Luk_13:29 ).

(c) Luke is supremely interested in the poor. When Mary brings the offering for her purification it is the offering of the poor (Luk_2:24 ). When Jesus is, as it were, setting out his credentials to the emissaries of John, the climax is, "The poor have good news preached to them" (Luk_7:22 ). He alone tells the parable of the Rich Man and the Poor Man (Luk_16:19-31 ). In Lukeaccount of the Beatitudes the saying of Jesus runs, not, as in Matthew (Mat_5:3 ), "Blessed are the poor in spirit," but simply, "Blessed are you poor" (Luk_6:20 ). Lukegospel has been called "the gospel of the underdog." His heart runs out to everyone for whom life is an unequal struggle.

(d) Above all Luke shows Jesus as the friend of outcasts and sinners. He alone tells of the woman who anointed Jesuseet and bathed them with her tears and wiped them with her hair in the house of Simon the Pharisee (Luk_7:36-50 ); of Zacchaeus, the quisling tax-gatherer (Luk_19:1-10 ); of the Penitent Thief (Luk_23:43 ); and he alone has the immortal story of the prodigal son and the loving father (Luk_15:11-32 ). When Matthew tells how Jesus sent his disciples out to preach, he says that Jesus told them not to go to the Samaritans or the gentiles (Mat_10:5 ); but Luke omits that altogether. All four gospel writers quote from Isa 40 when they give the message of John the Baptist, "Prepare the way of the Lord; make straight in the desert a highway for our God"; but only Luke continues the quotation to its triumphant conclusion, "And all flesh shall see the salvation of God" (Isa_40:3-5 ; Mat_3:3 ; Mar_1:3 ; Joh_1:23 ; Luk_3:4 , Luk_3:6 ). Luke of all the gospel writers sees no limits to the love of God.

The Book Beautiful

As we study this book we must look for these characteristics. Somehow of all the gospel writers one would have liked to meet Luke best of all, for this gentile doctor with the tremendous vision of the infinite sweep of the love of God must have been a lovely soul. Faber wrote the lines,

Therea wideness in Godmercy,

Like the wideness of the sea;

Therea kindness in his justice,

Which is more than liberty.

For the love of God is broader

Than the measures of manmind;

And the heart of the Eternal

Is most wonderfully kind.

Lukegospel is the demonstration that this is true.

Barclay: Luke 1 (Chapter Introduction)

An Historian's Introduction (Luk_1:1-4)

A Son Is Promised (Luk_1:5-25)

God's Message To Mary (Luk_1:26-38)

The Paradox Of Blessedness (Luk_1:39-45)

A Wondrous Hymn (Luk_1:46-56)

His Name Is John (Luk_1:57-66)

A Father's Joy (Luk_1:67-80)

Journey To Bethlehem (Luk_2:1-7)

Constable: Luke (Book Introduction)

Introduction

Writer

Several factors indicate that the writer of this Gospel was the same person who wrote the Book of Acts. First, a man named Theophilus was the recipient of both books (Luke 1:3; Acts 1:1). Second, Acts refers to a previous work by the same writer. Third, both books have several common themes some of which do not receive the same emphasis elsewhere in the New Testament. Fourth, there are general structural and stylistic similarities including the use of chiasms and the tendency to focus on specific individuals.

The writer also acquired his knowledge of Jesus' life and ministry from research rather than from eyewitness observations (Luke 1:1-4). Therefore he was not one of the disciples who travelled with Jesus.

The early church identified the writer as Luke. The heretic Marcion is the earliest witness we have to Luke's authorship (c. 135 A.D.). The Muratorian Canon (c. 180 A.D.) mentioned Luke as the writer too. It described him as the physician who accompanied Paul on his journey (cf. Acts 16:10-17; 20:5-15; 21:1-18; 27:1-28:16; Col. 4:14; Phile. 24; 2 Tim. 4:11). Irenaeus (c. 180-185 A.D.) also believed Luke wrote this Gospel and called him the "inseparable" companion of Paul.¹ Later church fathers referred to Luke as the writer of this Gospel. Luke was evidently a Gentile (cf. Col. 4:10-14).² Church tradition identified Antioch of Syria as Luke's hometown, but this is impossible to validate.

Distinctive Features

The main doctrines of systematic theology that Luke stressed were Christology, soteriology, pneumatology, and eschatology. There is much emphasis on the glory of God, prayer, miracles, the divine plan that Jesus fulfilled, Israel, believing, discipleship, forgiveness, and God's Word.³

Luke stressed Jesus' concern for all people, especially for individuals that society of His day despised such as the poor, women, children, and "sinners." He used the Greek term nomikos, which means "lawyer," rather than the Hebrew term grammateus, meaning "scribe." He emphasized Jesus' practical teachings, such as what He taught about money (cf. chs. 12 and 16).

"In terms of its worldview, its theology, and its practical presentation of principles, this Gospel explains how we can serve God better."⁴

Luke showed interest in purpose, fulfillment, and accomplishment. He documented the joy that resulted from Jesus' saving and healing works. He stressed Jesus' call for people to become His disciples. He portrayed Jesus as dependent on the Holy Spirit and on the Father through prayer. Finally, Luke recorded many examples of Jesus' power.

"Luke's Gospel gives a reader a more comprehensive grasp of the history of the period than the other Gospels. He presented more facts about the earthly life of Jesus than did Matthew, Mark, or John."⁵

This is the longest book in the New Testament. Together with Acts it comprises about 27% of the Greek New Testament.⁶ Luke is the longest book in the New Testament, Matthew is second, and Acts is third, but only slightly shorter than Matthew.

Purposes

The Gospel of Luke is one of the books of the Bible that states the purpose of the writer. Luke said that he wrote to inform Theophilus about the truthfulness of the gospel that he had heard (1:4). In Acts, Luke said he had written previously about the things that Jesus began to do and teach before His ascension (Acts 1:1-2). He then proceeded to record the things Jesus continued to do and teach after His ascension through His apostles in Acts. Presumably Luke wrote both his Gospel and Acts with a larger audience than just Theophilus in view.

The distinctive emphases of the Gospel help us to identify secondary purposes. Luke demonstrated a zeal to convince his readers of the reliability of the facts that he recorded so they would believe in Jesus and become Christians. This concern is also clear in Acts.⁷ Obviously he wrote to preserve the record of events that happened during Jesus' earthly ministry, but few ancient writers wrote simply to narrate a chronicle of events.⁸ They wrote to convince their readers of something, and they used history to do that. Notwithstanding historical accuracy was important to them.⁹ We believe that Luke's Gospel is an accurate continuation of biblical history that God preserved in Scripture. This Gospel constitutes an apologetic for Christianity that would have been of special interest to Greeks because of Luke's selection of material, vocabulary, and style.¹⁰

Original Audience

Evidently Theophilus was a real person.¹¹ His name is Greek and means "friend of God." He appears to have been a fairly recent convert to Christianity from Greek paganism. Consequently it appears that Luke wrote for people such as Theophilus originally. Before his conversion, Theophilus may have been one of the Gentile God-fearers to which Luke referred several times in Acts. The God-fearers were Gentiles who had a certain respect for and who wanted to learn more about the God of the Jews. They came to the Jewish synagogues and listened to the Jewish Scriptures read there. Luke's orientation of his Gospel to the secular world and his references to Judaism also suggest that he wrote his Gospel with these people in mind. His use of the Septuagint version and his interest in the God-fearers suggest this too. The God-fearers had turned from Greek polytheism to Jewish monotheism, but many of them were not familiar with Palestinian geography and culture. Luke clarified these matters for his readers when necessary. The God-fearers were the Gentiles whom Paul found to be the most receptive soil for the gospel seed. Luke himself may have been one of this group, though there is no way to prove or to disprove that possibility.

"[Luke] writes to reassure the Christians of his day that their faith in Jesus is no aberration, but the authentic goal towards which God's ancient dealings with Israel were driving."¹²

By the first century most of the pagan Greeks had stopped believing in the gods and goddesses of their mythology and had abandoned fatalism. Many of them were following Eastern "mystery" religions that competed with Christianity for their allegiance. Both beliefs offered saviors, but the Savior of Christianity was a personal resurrected Lord whereas the savior of the mystery religions was impersonal and ideal. Luke evidently wrote to persuade these people to believe in Jesus and to give them a solid factual basis for their faith.

"That he wrote for an urban church community in the Hellenistic world is fairly certain."¹³

Literary Characteristics

Experts in Greek literary styles acknowledge Luke's style and structure as superb.¹⁴ No one knows Luke's educational background, but clearly he had training in Greek composition as well as medicine and a talent for writing. Luke used many words that the other Gospel writers did not, and many of them show a wide literary background. He also used several medical and theological terms that are unique. Luke's use of Semiticisms shows that he knew the Hebrew Old Testament well. However, his preference for the Septuagint suggests that it was the version his readers used most. Probably Luke was a Gentile who had much exposure to Semitic idioms from Paul and other Jews. He was a skillful enough writer to use chiasms as a major structural device.¹⁵ Chiasms were both Jewish and Greek literary devices that gave unity to a composition or section of text. Acts also contains them. Luke also repeated similar stories with variations (cf. 1:80; 2:40; 2:52). This literary device aids learning while giving additional new insights. He also tended to use a particular term frequently in one or more passages and then rarely or never after that. This makes the term stand out and calls attention to it where it occurs.¹⁶

Date

Practically all scholars believe that Luke wrote his Gospel before he wrote Acts. Many conservative scholars hold that he wrote Acts during Paul's first Roman imprisonment during which the book ends (60-62 A.D.). Luke accompanied Paul during much of that apostle's missionary ministry. At times Luke was not with Paul, but he was ministering as Paul's representative in one or another of the churches that Paul had founded. Evidently Paul was Luke's primary source of information for his Gospel and Acts as Peter was Mark's primary source for the second Gospel. Luke may have written his Gospel during Paul's first imprisonment in Rome along with Acts. However, it seems more likely in view of how Luke introduced these two books that he wrote the Gospel sometime earlier than Acts. Luke had the most time to write this Gospel during Paul's Caesarean imprisonment (57-59 A.D., cf. Acts 24:1-26:32). This seems to me to be the most probable date of writing.¹⁷

Message¹⁸

The first Gospel presented Jesus as the King. The second Gospel presented Him as the Servant. The third Gospel presents Him as the perfect Man. Matthew wrote to Jews about their King. Mark wrote to Romans about a Servant. Luke wrote to Greeks about the ideal Man. The title "Messiah" is most fitting for Jesus in Matthew. The title "Suffering Servant" is most appropriate in Mark. "Son of Man" is the title most characteristic of Luke's presentation of Jesus.

Luke stressed the saving work of Jesus in His Gospel. He presented Jesus as the Savior of mankind. He also proclaimed Jesus' work of providing salvation for mankind. Let us consider first the Savior that Luke presents and then the salvation that the Savior came to provide.

Luke presented Jesus as the Savior in three different relationships. He presented Him as the first-born of a new race. Second, He presented Him as the older brother in a new family. Third, He presented Him as the redeemer of a lost humanity.

Let us consider first Luke's concept of Jesus as the first-born of a new race. Luke's genealogy reveals how the writer wanted the reader to regard Jesus. Matthew traced Jesus' lineage back to David and Abraham in his genealogy to show His right to rule as Israel's Messiah. Luke traced Jesus' ancestry back to Adam. He did this to show Jesus' humanity.

However, Luke went back even farther than that to God. This indicates that Jesus was not just like other humans who descended from Adam. He was, as the Apostle Paul called Him, the "Last Adam." The first Adam that God placed on this earth failed and plunged his race into sin and death. The last Adam that God placed on the earth did not fail but saved His race from sin and brought it new life. The first man begins the Old Testament, but the "Second Man," to use another Pauline title, begins the New Testament. As Adam headed one race, so Jesus heads a new race. Both Adams were real men. Thus both men head real races of mankind. Luke viewed Jesus as succeeding where Adam failed, as atoning for Adam's transgression.

For Jesus to undue the consequences of Adam's fall, He had to be more than just a good man. He had to be a perfect man, a sinless man. Therefore Luke stressed Jesus' sinlessness. He did this primarily in his account of Jesus' birth. Luke stressed the virgin conception of Jesus. The Holy Spirit, not a sinful human, fathered Jesus. God regards the male as responsible in the human family. Husbands are responsible for their wives. Fathers are responsible for their children. God held Adam, not Eve, responsible for his descendants.

Human beings are sinners for three separate reasons. First, we are sinners because we commit acts of sin. However even if we never committed one act of sin we would still be sinners because we, second, inherited a sinful human nature. This nature apparently comes through our fathers (cf. Heb. 7:9-10).¹⁹ Third, we are sinners because God has imputed the guilt of Adam's sin to us because he is the head of the race to which we belong.

Jesus was not a sinner. He did not commit any acts of sin. Second, He did not inherit a sinful nature from His human father because God was His real Father. Third, God did not impute Adam's sin to Jesus because Jesus was the direct descendant of God and therefore the head of a new race. God gave the first Adam life by breathing the breath of life into the body that He had created. Likewise God gave the second Adam life by implanting His divine life into a body that He had created, namely Mary's body.

The doctrine of the virgin birth is extremely important because it establishes the sinlessness of Jesus in two of the three ways whereby people become sinners. If a virgin did not conceive Jesus, then He was a sinner. If Jesus was a sinner, then He cannot be the Savior.

The third way a person becomes a sinner is by committing acts of sin. Luke showed that Jesus did not do this in his account of Jesus' temptations.

In the wilderness Satan subjected Jesus to the strongest temptations that humans face. Satan directed Jesus' three tests at the three areas of human personality that constitute the totality of human existence. These areas are doing (the lust of the flesh), having (the lust of the eyes), and being (the pride of life). These are the same three areas in which Satan attacked Eve.

The first man fell in a garden, an environment conducive to withstanding temptation. The Second Man overcame temptation in a wilderness, an environment conducive to yielding to temptation. Rather than showing at every turn in Jesus' life that He did not sin, Luke showed that in the supreme test of His life Jesus did not sin. However, he continued to note Jesus' conflict with Satan, demons, and sin throughout His life. Luke's record of these encounters also demonstrates Jesus' sinlessness.

At the Transfiguration, God declared His Son acceptable to Him. This meant that He was sinless.

Second, Luke presented Jesus as the older brother in a new family. Since Jesus was the head of a new race we might think that Luke would have presented Jesus as a father. Jesus was the first and therefore the source of all that follow in the race that He established. Nevertheless Luke stressed Jesus' likeness with those in the new race. He is as an elder brother to us who have new life through Him. This is not to deny His deity. In one sense Jesus is completely different from us since He is God. However, Luke stressed the sense in which He is like us, namely in His humanity. He is one of us, fully human.

Luke presented Jesus as a man among men. He of all the Gospel writers wanted his readers to appreciate the fact that Jesus was a real person. There are many small indications of this throughout this Gospel that I have tried to identify in the notes. Luke did this because he was evidently writing to Greeks. Greeks had a background in polytheism and mythology. Because of their cultural background they tended to think of gods as superhumans. They were not real people, but they had the characteristics of people expanded into superhuman proportions. Luke wanted his readers to realize that Jesus was not that type of god. He was fully human, but He was also sinless. He had superhuman powers, but He was not the type of superman that the Greeks imagined.

Jesus was a fellow human being albeit sinless. This is very hard for us to imagine. Therefore Luke put much in his Gospel that helps us understand Jesus, from His birth announcements to His ascension into heaven.

Third, Luke presented Jesus as the redeemer of a lost humanity. Since he was writing to Greeks, Luke did not identify many allusions to the Old Testament or to Jewish life and history. These allusions are in the text, but Luke did not draw attention to them. One of the outstanding concepts in Israelite life that Luke did not identify as such, but which overshadows his portrait of Jesus, is the kinsman redeemer. His presentation of Jesus fits the image of the Jewish kinsman redeemer remarkably.

The kinsman redeemer had to be the next of kin to the person he redeemed. Luke presented Jesus as qualifying as our redeemer in this respect. He was a man as we are. Therefore He could provide redemption for His needy brothers.

The kinsman redeemer also had to accept personal responsibility for those he purposed to save from their miserable estate. Luke presented Jesus as taking personal responsibility for lost sinners. He recorded Jesus saying that He had to go to the Cross. He viewed the salvation of mankind as something that He needed to accomplish because He had made a personal commitment to do so. That commitment began in heaven but continued on earth throughout Jesus' life.

The kinsman redeemer had to overcome those who opposed his brethren. Luke presented Jesus as conflicting with Satan and his hosts. He showed Him interceding for the Father's help for His tempted brethren, Peter in particular. Jesus won the victory over mankind's great enemy for His brethren.

The kinsman redeemer had to create an opportunity for his brother's redemption. Luke presented Jesus as doing this. Luke's distinctive presentation of Jerusalem as Jesus' city of destiny contributes to this theme. Jesus deliberately advanced toward Jerusalem and the Cross because He was creating an opportunity for mankind's redemption.

The kinsman redeemer turned his back on his personal rights and privileges to provide redemption for his brother. Luke presented Jesus doing this as well. Jesus modeled this strongly for His disciples in this Gospel. He also taught the importance of disciples doing this so we can bring salvation to our brothers.

These themes are very strong in Luke. Jesus is the head of an entirely new race of people, the redeemed. He is the elder brother who provides an example for His brethren to follow. He is the Savior who has come "to seek and to save the lost."

We have considered how Luke presents Jesus as the Savior. Now let us turn to what he revealed about salvation. The key verse in the Gospel is 19:10: "The Son of Man is come to seek and to save the lost." We have been looking at the Son of Man. Now let us look as seeking and saving the lost.

Luke reveals that the Son of Man has redeemed mankind. This Gospel is a record of God's redeeming work in Jesus Christ. Jesus' work on the Cross is the climax of this Gospel as it is the climax of all the Gospels and history itself. Jesus was born to die. By His death Jesus purchased mankind's freedom at the cost of His own life. Jesus instituted the Lord's Supper so His disciples would always keep the memory of the significance of His death freshly before them. The Christian mission is to tell the world about this redemption.

Through redemption God regenerates those who are dead in sin. This is the second step in God's plan of seeking and saving the lost. Believers receive new life when they believe on Jesus. Comprehending what this new life involves, learning how to live in view of its reality, and appreciating its great potential are all things that Luke stressed in this Gospel. Jesus' disciples struggled with learning this as we do. Luke recorded many of Jesus' teachings that are helpful in understanding and appreciating regeneration.

Through regeneration God brings believers into relationship with Himself. This is the third step in this great salvation process. Luke helps the reader understand the difference between trusting for salvation and working for rewards. What is our relationship to Jesus as His followers? What are our privileges and our responsibilities? How does prayer enter into our relationship? Luke has more to say to disciples about our relationship to the Father and the Son than any other Gospel evangelist.

Then through relationship with Himself, God prepares believers for life after death as members of a new race. Luke recorded much that is of great help for us as readers here too. What is the next phase of our life with God going to be like? How should we prepare for it? What is ahead in the future? Luke teaches us what it means to be a member of the new redeemed race of humanity.

In addition to the central teaching of this Gospel let me also point out what I believe are the reasons for its abiding appeal. These are two: the personality of Jesus and the presentation of discipleship.

The personality of Jesus as Luke presents Him in this Gospel is very appealing. Possibly three things make Him so.

First, we feel that we can identify with the Jesus of Luke's Gospel. This is probably because Luke presented Him as a real man. It may be harder to identify with a King or with a Suffering Servant to say nothing about God, John's emphasis. Even though He is perfect He is someone with whom we feel a natural kinship because we share humanity together. Jesus faced what we do yet He was pleasing to God. This is very encouraging.

Second, the Jesus of Luke's Gospel is attractive because He is different from us. Even though we are of the same kind, He holds a fascination for us because He was the personification of ideal humanity. He was everything that God intended man to be. It is thrilling to view someone like that since we all fall so far short of what we should be.

Third, this Jesus is attractive because He was so sympathetic. One of the characteristic features of Luke's Gospel is the many references it contains to Jesus' concern for the needy including women, the poor, the sick, and outcasts of society. We read of the social outcasts of Jesus' day flocking to Him and feeling at home in His presence. We see Him welcoming children, and we feel ourselves drawn to Him.

Another reason for the appeal of this book is its presentation of discipleship. It contains some of the most straight talk and challenging demands for followers of Jesus that the New Testament holds. We read Jesus telling us that unless we hate our family members we cannot be His disciples, (14:26). He taught that we have to deny ourselves (14:27). We have to renounce all that we have (14:33). Interestingly these three conditions correspond to the three things that we mentioned earlier that Luke pointed out about Jesus.

Jesus calls us to sever our connections with our old race because we have become members of a new race. Jesus taught that our spiritual relations are really closer than our physical relations. Therefore we should let these old relations go if they interfere with our participation in the affairs of our new race.

Jesus calls us to accept the same responsibility that He accepted since we are now brothers. He denied Himself and took up His cross for us. Now we are brothers so we need to do the same for Him. Brothers sacrifice for each other.

Jesus also calls us to give up everything for Him. Having received the benefits of redemption because of the work of our Kinsman Redeemer who paid a great price for us, we need to pay a great price too. The price He calls us to pay is not to earn redemption. He has given that to us as a gift. It is to express our gratitude to Him for His grace and to advance the mission that He has given us to fulfill. He had a mission from God, and He gave up everything to fulfill it. We, too, have a mission from God, and we need to give up everything to fulfill it.

Finally this Gospel has a two-fold application, to the church and to the world.

To the church Luke says, "Be witnesses" (24:48).

We are to be such in view of the relationship that we now enjoy with the Son of Man. We should be such for three reasons. We have experienced redemption. We enjoy His fellowship. We have a future as members of a new race.

We are to be His witnesses also in view of the lost condition of mankind. Jesus came to seek and to save the lost. Our fellowship with Jesus requires participation in His mission to seek and to save the lost. We can do this for three reasons. He has transformed our lives. He will open people's eyes with His Word. He has empowered us with His Spirit (cf. ch. 24).

To the world Luke says, "You are lost, but the Son of Man has come to seek and to save the lost." A Redeemer has come. A brother is available. A new life is possible. Behold the Man! He understands you. Yet He is different from you. But He will receive you.

Constable: Luke (Outline)

Outline

I. Introduction 1:1-4

II. The birth and childhood of Jesus 1:5-2:52

A. The announcement of John the Baptist's birth 1:5-25

1. The introduction of John's parents 1:5-7

2. The angel's announcement to Zechariah 1:8-23

3. The pregnancy of Elizabeth 1:24-25

B. The announcement of Jesus' birth 1:26-56

1. The introduction of Mary and Joseph 1:26-27

2. The angel's announcement to Mary 1:28-38

3. Mary's visit to Elizabeth 1:39-56

C. The birth and early life of John the Baptist 1:57-80

1. The naming of John 1:57-66

2. Zechariah's song of praise 1:67-79

3. The preparation of John 1:80

D. The birth and early life of Jesus ch. 2

1. The setting of Jesus' birth 2:1-7

2. The announcement to the shepherds 2:8-20

3. Jesus' circumcision 2:21

4. Jesus' presentation in the temple 2:22-38

5. Jesus' development in Nazareth 2:39-40

6. Jesus' visit to the temple as a boy 2:41-50

7. Jesus' continuing growth 2:51-52

III. The preparation for Jesus' ministry 3:1-4:13

A. The ministry of John the Baptist 3:1-20

1. The beginning of John's ministry 3:1-6

2. John's preaching 3:7-18

3. The end of John's ministry 3:19-20

B. The baptism of Jesus 3:21-22

C. The genealogy of Jesus 3:23-38

D. The temptation of Jesus 4:1-13

IV. Jesus' ministry in and around Galilee 4:14-9:50

A. Jesus' teaching ministry and the response to it 4:14-5:11

1. An introduction to Jesus' Galilean ministry 4:14-15

2. Jesus' teaching in Nazareth 4:16-30

3. Jesus' ministry in and around Capernaum 4:31-44

4. The call of Peter, James, and John 5:1-11

B. The beginning of controversy with the Pharisees 5:12-6:11

1. Jesus' cleansing of a leprous Jew 5:12-16

2. Jesus' authority to forgive sins 5:17-26

3. Jesus' attitude toward sinners 5:27-32

4. Jesus' attitude toward fasting 5:33-39

5. Jesus' authority over the Sabbath 6:1-5

6. Jesus' attitude toward the Sabbath 6:6-11

C. Jesus' teaching of His disciples 6:12-49

1. The selection of 12 disciples 6:12-16

2. The assembling of the people 6:17-19

3. The Sermon on the Mount 6:20-49

D. Jesus' compassion for people ch. 7

1. The healing of a centurion's servant 7:1-10

2. The raising of a widow's son 7:11-17

3. The confusion about Jesus' identity 7:18-35

4. The anointing by a sinful woman 7:36-50

E. Jesus' teaching in parables 8:1-21

1. The companions and supporters of Jesus 8:1-3

2. The parable of the soils 8:4-15

3. The parable of the lamp 8:16-18

4. The true family of Jesus 8:19-21

F. Jesus' mighty works 8:22-56

1. The stilling of the storm 8:22-25

2. The deliverance of a demoniac in Gadara 8:26-39

3. The healing of a woman with a hemorrhage and the raising of Jairus' daughter 8:40-56

G. Jesus' preparation of the Twelve 9:1-50

1. The mission of the Twelve to Israel 9:1-6

2. Herod's question about Jesus' identity 9:7-9

3. The feeding of the 5000 9:10-17

4. Peter's confession of faith 9:18-27

5. The Transfiguration 9:28-36

6. The exorcism of an epileptic boy 9:37-43a

7. Jesus' announcement of His betrayal 9:43b-45

8. The pride of the disciples 9:46-50

V. Jesus' ministry on the way to Jerusalem 9:51-19:27

A. The responsibilities and rewards of discipleship 9:51-10:24

1. The importance of toleration 9:51-56

2. The importance of self-denial 9:57-62

3. The importance of participation 10:1-16

4. The joy of participation 10:17-20

5. The joy of comprehension 10:21-24

B. The relationships of disciples 10:25-11:13

1. The relation of disciples to their neighbors 10:25-37

2. The relation of disciples to Jesus 10:38-42

3. The relation of disciples to God the Father 11:1-13

C. The results of popular opposition 11:14-54

1. The Beelzebul controversy 11:14-26

2. The importance of observing God's Word 11:27-28

3. The sign of Jonah 11:29-32

4. The importance of responding to the light 11:33-36

5. The climax of Pharisaic opposition 11:37-54

D. The instruction of the disciples in view of Jesus' rejection 12:1-13:17

1. The importance of fearless confession 12:1-12

2. The importance of the eternal perspective 12:13-21

3. God's provisions for disciples 12:22-34

4. The coming of the Son of 12:35-48

5. The coming crisis 12:49-59

6. A call to repentance 13:1-9

7. A sign of Jesus' ability to affect change 13:10-17

E. Instruction about the kingdom 13:18-14:35

1. Parables of the kingdom 13:18-21

2. Entrance into the kingdom 13:22-30

3. Jesus' postponement of the kingdom 13:31-35

4. Participants in the kingdom 14:1-24

5. The cost of discipleship 14:25-35

F. God's attitude toward sinners ch. 15

1. The setting for Jesus' teaching 15:1-2

2. The parable of the lost sheep 15:3-7

3. The parable of the lost coin 15:8-10

4. The parable of the lost son 15:11-32

G. Jesus' warnings about riches ch. 16

1. Discipleship as stewardship 16:1-13

2. Jesus' rebuke of the Pharisees for their greed 16:14-31

H. Jesus' warning about disciples' actions and attitudes 17:1-19

1. The prevention of sin and the restoration of sinners 17:1-4

2. The disciples' attitude toward their duty 17:5-10

3. The importance of gratitude 17:11-19

I. Jesus' teaching about His return 17:20-18:8

1. A short lesson for the Pharisees 17:20-21

2. A longer explanation for the disciples 17:22-37

3. The parable of the persistent widow 18:1-8

J. The recipients of salvation 18:9-19:27

1. The parable of the Pharisee and the tax collector 18:9-14

2. An illustration of humility 18:15-17

3. The handicap of wealth 18:18-30

4. Jesus' passion announcement and the disciples' lack of perception 18:31-34

5. The healing of a blind man near Jericho 18:35-43

6. Zaccheus' ideal response to Jesus 19:1-10

7. The parable of the minas 19:11-27

VI. Jesus' ministry in Jerusalem 19:28-21:38

A. The Triumphal Entry 19:28-40

B. The beginning of Jesus' ministry in Jerusalem 19:41-48

1. Jesus' sorrow over Jerusalem 19:42-44

2. Jesus' cleansing of the temple 19:45-46

3. A synopsis of Jesus' teaching in the temple 19:47-48

C. Jesus' teachings in the temple 20:1-21:4

1. The controversy over authority 20:1-8

2. The parable of the wicked tenant farmers 20:9-19

3. The question of tribute to Caesar 20:20-26

4. The problem of the resurrection 20:27-40

5. Jesus' question about David's son 20:41-44

6. Jesus' condemnation of the scribes 20:45-47

7. Jesus' commendation of a widow 21:1-4

D. Jesus' teaching about the destruction of the temple 21:5-36

1. The setting and the warning about being misled 21:5-9

2. The need for faithful perseverance 21:10-19

3. The judgment coming on Jerusalem 21:20-24

4. The second coming of the Son of 21:25-28

5. The certainty of these events 21:29-33

6. The concluding exhortation to watchfulness 21:34-36

E. A summary of Jesus' ministry in Jerusalem 21:37-38

VII. Jesus' passion, resurrection, and ascension 22:1-24:53

A. The plot to arrest Jesus 22:1-6

1. The leaders' desire 22:1-2

2. Judas' offer 22:3-6

B. The preparations for the Passover 22:7-13

C. Events in the upper room 22:14-38

1. The Passover meal 22:14-18

2. The institution of the Lord's Supper 22:19-20

3. Jesus' announcement of His betrayal 22:21-23

4. Teaching about the disciples' service 22:24-30

5. Jesus' announcement of Peter's denial 22:31-34

6. The opposition to come 22:35-38

D. The arrest of Jesus 22:39-53

1. Jesus' preparation in Gethsemane 22:39-46

2. Judas' betrayal 22:47-53

E. The trials of Jesus 22:54-23:25

1. Peter's denial of Jesus 22:54-62

2. The mockery of the soldiers 22:63-65

3. Jesus' trial before the Sanhedrin 22:66-71

4. Jesus' first appearance before Pilate 23:1-7

5. Jesus' appearance before Herod 23:8-12

6. Jesus' second appearance before Pilate 23:13-25

F. The crucifixion of Jesus 23:26-49

1. Events on the way to Golgotha 23:26-32

2. Jesus' death 23:33-49

G. The burial of Jesus 23:50-56

H. The resurrection of Jesus 24:1-12

I. The post-resurrection appearances of Jesus 24:13-49

1. The appearance to the disciples walking to Emmaus 24:13-35

2. The appearances to the disciples in Jerusalem 24:36-49

J. The ascension of Jesus 24:50-53

Constable: Luke

Luke

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Lindsey, F. Duane. "Lucan Theology in Contemporary Perspective." Bibliotheca Sacra 125:500 (October-December 1968):346-51.

Longenecker, Richard N. The Christology of Early Jewish Christianity. Studies in Biblical Theology, Second series 17. London: SCM, 1970.

Lövestam, E. Spiritual Wakefulness in the New Testament. Lund: Gleerup, 1963.

Luce, H. K. The Gospel according to S. Luke. Cambridge Greek Testament series. Cambridge: Cambridge University Press, 1933.

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Machen, J. Greshem. The Virgin Birth of Christ. Reprint ed. Grand Rapids: Baker Book House, 1965.

Maddox, Robert. The Purpose of Luke-Acts. Gottingen: Vandenhoeck und Ruprecht, 1982.

Malick, David E. "A Literary Approach to the Birth Narratives in Luke 1-2." In Integrity of Heart, Skillfulness of Hands, pp. 93-107. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

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_____. "On the Mount - on the Plain (Mt. V. 1 - Lk. VI. 17)." Novum Testamentum 9 (1967):124-31.

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_____. The Gospel of Luke. New International Greek Testament Commentary series. Exeter, England: Paternoster Press, 1978.

_____. Luke: Historian and Theologian. Grand Rapids: Zondervan Publishing House, 1971.

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_____. S.v. "Quirinius," by F. F. Bruce.

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_____. The Parables of Jesus. Grand Rapids: Zondervan Publishing House, 1982.

_____. The Words and Works of Jesus Christ. Grand Rapids: Zondervan Publishing House, 1981.

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_____. "The Lukan Presentation of Jesus' Ministry in Galilee." Review and Expositor 64 (1967):485-97.

_____. "Prophecies of Future Greatness: The Contribution of Greco-Roman Biographies to an Understanding of Luke 1:5-4:15." In The Divine Helmsman: Studies on God's Control of Human Events, Presented to Lou H. Silberman, pp. 129-41. Edited by James L. Crenshaw and Samuel Sandmel. New York: Ktav Publishing House, 1980.

_____. Reading Luke: A Literary and Theological Commentary on the Third Gospel. New York: Crossroad Publishing Co., 1982.

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_____. The Narrative Unity of Luke-Acts: A Literary Interpretation. Vol. 1: The Gospel according to Luke. Philadelphia: Fortress Press, 1986.

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Theological Dictionary of the New Testament. Edited by Gerhard Kittle. S.v. "daimon," by W. Foerster.

_____. S.v. "hepta," by K. H. Rengstorf.

_____. S.v. "makarios," by F. Hauck and G. Bertram.

_____. S.v. "nestis," by J. Behm.

_____. S.v. "pais," by Albrecht Oepke.

_____. S.v. "paristemi, paristano," by Bo Reicke.

_____. S.v. "pascha," by Joachim Jeremias.

_____. S.v. "stole," by Ulrich Wilckens.

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_____. St. Luke. New Clarendon Bible series. Oxford: Clarendon Press, 1972.

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Witherington, Ben III. Women in the Ministry of Jesus: A Study of Jesus' Attitudes to Women and Their Roles as Reflected in His Earthly Life. Society for New Testament Studies Monograph Series 51. Cambridge: Cambridge University Press, 1984.

Yamauchi, Edwin M. "The Daily Bread Motif in Antiquity." Westminster Theological Journal 28 (1965-66):147-56.

Yancey, Philip. Disappointment with God. Grand Rapids: Zondervan Publishing House, 1992.

Yates, Gary. "The Use of Isaiah 61:1 (and 58:6) in Luke 4:18-19." Exegesis and Exposition 2:1 (Summer 1987):13-27.

Zondervan Pictorial Encyclopedia of the Bible. Edited by Merrill C. Tenney. S.v. "Coins," by Gleason L. Archer.

_____. S.v. "Demon, Demoniac, Demonology," by R. K. Harrison.

_____. S.v. "Diseases of the Bible," by R. H. Pousma.

_____. S.v. "Samaritans," by J. L. Kelso.

_____. S.v. "Quirinius," by E. M. Blaiklock.

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Copyright 2003 by Thomas L. Constable

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Haydock: Luke (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. LUKE.

INTRODUCTION

St. Luke was a physician, a native of Antioch, the metropolis of Syria, and well skilled in the Greek language, as his writings sufficiently evince. In some ancient manuscripts, he is called Lucius, and Lucanus. Some conjecture that he was at first a Gentile and a pagan, and was converted by the preaching of St. Paul, at Antioch; others, that he was originally a Jew, and one of the seventy-two disciples. Sts. Hippolitus and Epiphanius say, that hearing from our Lord these words, he that eateth not my flesh, and drinketh not my blood, is not worthy of me, he withdrew, and quitted our Saviour, but returned to the faith at the preaching of St. Paul. But to leave what is uncertain, St. Luke was the disciple, travelling companion, and fellow-labourer of St. Paul. Of him St. Paul is supposed to speak: (2 Corinthians viii. 18.) We have sent also with him (Titus) the brother, whose praise is in the gospel, through all churches: and again, Luke, the most dear physician, saluteth you: (Colossians iv.) and, only Luke is with me. (2 Timothy iv.) Some are of opinion that as often as St. Paul, in his Epistles, says according to my gospel, he speaks of the Gospel of St. Luke. This evangelist did not learn his gospel from St. Paul only, (who had never been with our Lord in the flesh) but from the other apostles also, as himself informs us in the beginning of his gospel, when he says, according as they have delivered them unto us; who, from the beginning, were eye-witnesses, ( Greek: autoptai ) and ministers of the word. His gospel, therefore, he wrote as he heard it; but the Acts of the Apostles, from his own observations; and both, as some believe, about the same time in which his history of the Acts finishes, towards the year of Christ 63. But the received opinion now is, that St. Luke wrote his gospel in Achaia, in the year 53, ten years previously to his writing of the Acts, purposely to counteract the fabulous relations concerning Jesus Christ, which several persons had endeavoured to palm upon the world. It does not appear, as Calmet observes, that he had ever read the gospels of St. Matthew and St. Mark. ... He chiefly insists in his gospel, upon what relates to Christ's priestly office; hence the ancients gave, of the four symbolical representations, mentioned in Ezechiel, that of the ox, or calf, to St. Luke, as an emblem of sacrifices. He lived 84 years in the state of celibacy, was crucified at Elœa, in Peloponnesus, near Achaia, and was buried in the church of the apostles, at Constantinople, to which city his remains were translated, together with those of St. Andrew and St. Timothy, in the year 357, by order of the emperor Constantius. When this church was repaired, by an order of Justinian, the masons found three wooden chests, in which the bodies of these saints were interred. Baronius mentions, that the head of St. Luke was brought by St. Gregory from Constantinople to Rome, in the year of Christ 586. St. Luke writes purer Greek than any of the other hagiographers; yet many Syriac words, and turns of expressions, occur in both his gospel and Acts of the Apostles; some also that imitate the genius of the Latin tongue. He cites Scripture according to the Septuagint, and not after the Hebrew text. St. Paul, in his Epistles, generally quotes the gospel in a manner the most conformable to St. Luke, as may be seen in the following instances; 1 Corinthians xi. 23. and 24. chap. xv. 5. The Marcionites would only receive the gospel of St. Luke, and from this they retrenched the first two chapters, with regard the birth of Jesus Christ, and only admitted ten of St. Paul's Epistles, as Tertullian and St. Epiphanius have remarked. Marcion embraced the errors of Cerdon: to these he added others, the offspring of his own brain. He began to disseminate his novel opinions at Rome, about the year of Christ 144. He could not bring himself to believe how a spirit, such as the human soul, could be shut up in a body, be subject to ignorance, to weakness, to pain; nor in what manner, or for what end, the great and good Lord, the Creator of spirits, could have thus degraded them. Revelation, which teaches us the fall of the first man, did not appear to the Marcionites, to solve the difficulty, since the first man was composed of a spiritual soul and a terrestrial body; they, moreover, imagined that an all-good, an all-powerful God, ought to have prevented the fall of man. No wonder then, that they refused to adopt the first two chapters of St. Luke, which contain the miraculous births of Jesus and his precursor [John the Baptist]; as also sundry texts of the very scanty portions of holy Scriptures which their party chose to retain. But what does this shew? that tradition, in the first instance, must be admitted, to inform us what is authentic scripture; and, secondly, an infallible Church-authority, to inform us what is the genuine interpretation of the genuine text. Without the assistance of apostolical tradition and Church-authority, could any Seeker (even with the assistance of Brown's Self-interpreting Bible, in 2 vols. 4to.) rest secure, that he properly understood the disputed points of holy writ; that his, and no other interpretation, was the genuine sense of these mysterious words, when he was informed that by far the greater part of learned societies, and learned individuals, gave a widely different interpretation to the same texts. This freedom of expounding Scripture, by unassisted reason and private spirit, was the first germ of the daily increasing spread of sects and heresies; this is the nucleus, which, after enveloping itself like the comet, in much nebulous obscurity, terminates in a fiery tail, of portentous magnitude, the ruinous effects of which can only be prevented by a speedy return to first principles, apostolical tradition, and Church-authority.

====================

Gill: Luke (Book Introduction)

INTRODUCTION TO LUKE

The writer of this Gospel, Luke, has been, by some, thought, as Origen ^a relates, to be the same with Lucius, mentioned in Rom 16:21, but he seems rather to be, and without doubt is, Luke the beloved physician, who was a companion of the Apostle Paul in great part of his travels in the Gentile world: he came with him to Jerusalem, and from thence accompanied him to Rome, and continued with him when in prison, and was with him to the last; see Act 16:10, &c. Col 4:14. Jerom ^b, and others, say, he was a physician of Antioch in Syria; where it may be the Apostle Paul met with him, and might be the happy instrument of his conversion; so that he seems to be, by nation, a Syrian, as Jerom ^c calls him. Grotius thinks his name is Roman, and that it is the contraction of Lucilius. It is not an Hebrew name, but might be in common use in Syria; for though the Jews reckon owqwl, "Lukus", among foreign names, yet say ^d a it was a very illustrious one, and well known to them, as it may well be thought to be if Syriac, the language being spoke by them: and many Jews lived in Syria, and particularly in Antioch. Some say that this Gospel was written by the advice, and assistance, and under the direction of the Apostle Paul, as the Gospel according to Mark was by that of Peter; though the following preface does not seem so well to accord with this. Eusebius says ^e that it was the sense of the ancients, that whenever the Apostle Paul makes mention of his Gospel, he intends this according to Luke. The time of the writing of it is not certain; some say it was written in the fifteenth year after the ascension of our Lord; others in the twenty second; and others in the twenty seventh. It is commonly thought to have been written after the Gospels of Matthew and Mark, according to the order in which it stands; but this is rejected by some learned men, who rather think that Luke wrote first of all: and indeed, there are some things in his preface which look as if there had not, as yet, been any authentic account published, at least which was come to the knowledge of this evangelist. The place where he wrote it is also uncertain. Jerom says ^f, he wrote it in the parts of Achaia, perhaps at Corinth: according to the titles prefixed to the Syriac and Persic versions, he wrote it in Alexandria: the former of these runs thus;

"the Gospel of Luke, the Evangelist, which he spake and published in Greek in Alexandria the great.''

And the latter thus;

"the Gospel of Luke, which he wrote in the Greek tongue in Alexandria of Egypt.''

However, it is agreed on all hands, that it is genuine, and of divine inspiration. Eusebius ^g relates, that it was affirmed by some, that this Gospel, together with those of Matthew and Mark, were brought to the Apostle John, who approved of them, and bore witness to the truth in them.

College: Luke (Book Introduction)

FOREWORD

"Many have undertaken" to write commentaries on the Gospel of Luke, and a large number of these are very good. "It seemed good also to me" to attempt to place in the hands of a popular audience the best of recent scholarship in an easily readable form. My prayer will have been answered if those without specialized training are able to come to a deeper understanding of Luke's message as a result of these efforts.

My debt to those who have written before me will be demonstrated throughout the commentary. I am equally indebted to many who have spent hours reading and making suggestions which have vastly improved my work. To my student assistant, Meg Grandstaff; to my mother, Peggy Black; and to my colleagues, Terry Briley, Brandon Fredenburg, and Gary Holloway, I can only say, "Thank you" and "I owe you one." I must also thank Lipscomb University for the Faculty Summer Grant which gave me the summer of 1996 to work on the book.

My greatest gratitude goes to Margo, Sara, Jessica, and Allison, who have tolerated too many hours taken away from them. They fill all my days with joy, and I must ask with Elizabeth (Luke 1:43), "Why am I so favored" to be their husband and father?

-College Press New Testament Commentary: with the NIV

TABLE OF

SUPPLEMENTAL STUDIES

Anti-Semitism 371

Baptism 84

Destruction of Jerusalem and End of Time 336

Forgiveness and Grace 163

Fulfillment of Scripture 42

Holy Spirit 93

Kingdom of God 112

Law 69

Messiah 88

Miracles and Sign-Seeking 107

Outcasts and Untouchables 127

Parables 167

Pharisees 120

Poor and Rich 142

Prayer 92

Prophet Theme 60

Repentance 83

Sadducees 327

Samaritans 200

Son of Man 124

Table Fellowship 126

Tax Collectors 87

Women 50

-College Press New Testament Commentary: with the NIV

INTRODUCTION

ABOUT THIS COMMENTARY

This commentary is written for serious students of the New Testament, including Bible class teachers, preachers, college students, and other motivated readers. The reader need not be acquainted with the Greek language or scholarly tools and methodology. The single goal of the present commentary is to place modern readers into the shoes of the first readers of Luke's Gospel. Two questions have been constantly asked: What did Luke want his readers to grasp as he penned each section? And what did he want them to believe and to do after they had read the whole? My assumption is that the Gospel of Luke was written for us but not directly to us. Since it was originally written for a people of a different culture almost two thousand years ago, we must attempt to understand it as they understood it in order to be faithful to Luke's intent.

Luke wrote in order to encourage active faith in Jesus, and he did so through the use of narrative literature. To put it differently, Luke has written to tell his readers what to believe, what reasons there are for believing, and what it means to live as a believer. To make his case he has chosen to tell a story, a literary form with few imperatives and exhortations directly to the reader. Since narratives teach indirectly, the reader must learn to "read between the lines" in order to grasp the message.

I have therefore taken a literary and theological approach in this commentary. I believe that Luke has given many clues regarding his intent and that a proper reading will discover that intent. Put simply, his method is to tell the story of Jesus, highlighting those aspects of the story which his readers need most to hear. He has woven many themes into the plot which begins with the birth and ends with the death and resurrection of Jesus. To understand his message, then, the reader must read the whole, paying close attention to the plot and the characters and to the many repeated themes. Therefore I am more concerned with Luke's message in any given story than I am with the attempt to discover how his source(s) told the story. Similarly, I am more concerned with the reasons for Luke's references to various events than I am with our ability to confirm the historicity of those events.

For each episode or section in Luke's Gospel, we will be concerned first with any terms, customs, institutions, places, and beliefs which might be unfamiliar to the modern reader. We will therefore offer brief introductions to Herod Antipas, first-century eating customs, messianic beliefs, and dozens of other matters with which Luke's readers would already be familiar. Our second and most important concern will be to discover the function of each section in the larger story. Does it further the plot, teach a lesson on what it means to be a disciple, encourage deeper faith, or function in some other way?

A third feature of the present commentary is the attempt to summarize Luke's teaching on a variety of topics. Luke had several areas of special concern, evidenced by his dealing with them again and again. The reader will find in the table of contents a list of one- or two-page treatments of special topics such as women, the poor, the Law, the Holy Spirit, prayer, the kingdom of God, and many others.

A final special interest (to be explained further in the introduction below) is the effort to relate the Gospel of Luke to its companion volume, the book of Acts. The reader gains inspired insight into what Luke thinks about the teachings of Jesus when he or she sees Jesus' disciples in Acts carrying out those teachings. We will regularly look ahead to Acts to understand what Jesus means in the Gospel of Luke.

I am greatly indebted to the fine commentaries on Luke's Gospel by Johnson, Nolland, Stein, and Tiede. These works, which have different purposes and perspectives, have been tremendously helpful in my writing. I have tried to footnote them when appropriate. However, having used them for several years, I am no longer sure whether many ideas are my own or borrowed from them. I recommend these four commentaries to the reader who wants more than I have provided herein. I have directed the reader to Stein's work more than the others, because his will prove easiest to understand for the nonspecialist.

AUTHORSHIP

The Gospel of Luke is anonymous. Like the other three Gospels, it makes no claim regarding authorship. However, from the late second century until the 19th, no one seems to have questioned that Luke the physician wrote Luke and Acts.

The Third Gospel was known as "The Gospel of Luke" by at least the late second century in order to distinguish it from the other three. It is impossible to know just why the early church attributed the book to Luke. Some would argue that he indeed wrote the book, and that his name was therefore associated with it from the beginning. Others argue that early Christians derived its authorship from evidence within the book of Acts (to be discussed below).

Supporting this early tradition are the Muratorian Canon (A.D. 170-180), Irenaeus (late 2nd century), the earliest actual copy of the Gospel (Bodmer Papyrus XIV, 175-225), an ancient Prologue to the Gospel written against the heretic Marcion (late 2nd), Tertullian (207-208), and later Origen (254), Eusebius (303), and Jerome (398). Such is the external evidence for Lukan authorship, and it is quite strong.

The internal evidence is also strong, and it comes from volume two, the book of Acts. There the author uses the first person plural pronoun ("we") in narrating the events in the life of Paul on three occasions (16:10-17; 20:5-15; 21:1-18; 27:1-28:16; often called the "we-passages" of Acts). These sections imply that the author was with Paul in Asia Minor, Macedonia, Judea, on the Mediterranean, and in Rome.

This of course does not point directly to Luke, but it does encourage some detective work on the part of the reader. Who was with Paul during these times? Paul's letters and Acts suggest a number of traveling companions (see the relevant portions of Acts and especially Col 4, Phlm, and 2 Tim 4). When one eliminates those whom the author mentions by name in Acts, and if one assumes that the author of Luke-Acts was a Gentile (see below), Luke emerges as the most likely author, given the strong weight of tradition.

Given strong external and internal evidence for Lukan authorship, one may wonder why much of contemporary scholarship rejects the notion entirely. The answer is based on internal evidence which is said to disallow Lukan authorship. Quite simply, the book of Acts presents a view of Paul the Christian who appears to be quite different from the Paul who wrote the letters, especially Galatians. The book of Acts does not cite or even mention Paul's letters. More significantly, it is argued that the theological portrait of Paul in Acts could not have been painted by a companion of Paul. Luke's portrait is especially problematic with regard to Paul's stance on keeping the Law. We must admit that it is somewhat surprising when Paul, who wrote that, "All who rely on observing the Law are under a curse," (Gal 3:10), consistently upholds the Law in Acts. Most notably, James in Acts 21:24 encourages Paul to help the four men under a vow in order to show that "you yourself are living in obedience to the Law."

At the risk of oversimplifying a very complex discussion, several points should be noted. First, we should admit and not apologize for the fact that Luke and Paul have very different agendas in writing their works. This has necessarily influenced which events they narrate and what they emphasize theologically. Paul is writing for churches in crises and tends to address only those areas where the church in question needs instruction. Luke on the other hand writes in order to show the unity within the early church and therefore stresses that which all churches shared. So Paul in Galatians writes against Judaizers (those who want Gentiles to keep the Law), whereas Luke writes to Gentiles who may not have enough understanding or appreciation of the Jewish heritage of Christianity. The difference may well be one of audience and perspective rather than theological position. One should remember that Paul in his letters does write that his policy is, "To the Jews I became like a Jew," and, "To those under the Law I became like one under the Law" (1 Cor 9). In other words, Luke in Acts may be showing a side of Paul that the letters largely do not show: Paul customarily lived as a Jew, especially around Jews.

Efforts to argue that the Third Gospel demonstrates that its author was a doctor have been abandoned today. Hobart argued that the sheer number of healing stories and the vocabulary demonstrated that Luke was a physician. However, Cadbury later refuted these claims by proving that Luke showed no more "medical" language than other educated writers of his day. Of course, the healing stories and "medical" vocabulary are consistent with authorship by a physician. They simply do not prove it.

While it can never be proven absolutely, I have taken the view that Luke, the companion of Paul, wrote Luke and Acts. This is largely because I accept the "we-sections" at face value. The author intended to represent himself as a companion of Paul, and the best candidate is Luke. However, we still know very little about our author, because the New Testament says little about Luke. What can be known about this author other than that he was a companion of Paul (Acts 16-28), a physician (Col 4:14), and a Gentile (Col 4:11)?

We actually learn more about Luke from his writing than from other sources. First, he was not an eyewitness to the ministry of Jesus (1:1-4). He got his information from "eyewitnesses and ministers of the word." Second, he was a man of some education, as is clearly evidenced by his learned Greek (see esp. 1:1-4) and his ability to imitate the style of the Greek Old Testament. Third, he does appear to have been a Gentile. While this cannot be proven with certainty, his references to "the Jews" probably imply that he was not one of them, especially the reference to "their language" in Acts 1:19. This is, of course, consistent with the statement of Colossians 4:14 (which implies that Luke was a Gentile). Fourth, he was thoroughly conversant with the Scriptures. Although he has been called a Gentile writing to Gentiles, we must not overlook his constant references to every section of the Old Testament (esp. Psalms), his overriding fulfillment theme, and his great concern to show that all of his Jewish characters continue to observe the Law of Moses (even those who become Christians). This Gentile, for example, is the only Gospel writer who tells us of Jesus' circumcision on the eighth day, of Mary's purification on the fortieth day, of the disciples' observance of the Sabbath "according to the commandment" after the death of Jesus (24:1), and of Paul's taking vows (18:18) and participating in the sacrificial system long after becoming a Christian (Acts 21). Perhaps Luke had for some time been a "God-fearer," a Gentile who worshiped God, appreciated Judaism, and attended the synagogue. God-fearers are an important group in Acts who very often become Christians (see 13:16; 16:14; 18:7).

Fortunately, we need not know the author's name to interpret his narrative. In fact, the narrative tells us much more about the author than any theory about the author tells us about the narrative.

DATE

It is fortunate also that the interpreter need not know the date of Luke's writing, because no one knows exactly when it was written. Though some argue that Luke wrote his Gospel long before he wrote Acts, there are many reasons to think the two volumes were written at the same time. If so, the Gospel was written after A.D. 60-62, the date of Paul's imprisonment in Acts 28. Thus the earliest possible date for Luke's Gospel is 62. A few scholars argue that Luke must have written at that time, and that this accounts for the abrupt and frustrating (did Paul live or die?) ending of Acts. Most, however, believe that Luke had other reasons than lack of information for ending Acts as he did. I concur with those who think Luke had simply accomplished his purpose in Acts 28. He wrote to give an account of the spread of the gospel from Jews (only) in Jerusalem to Gentiles (predominantly) in Rome. He did not intend to give a biography of Paul.

Most argue that Luke had to have been written after Mark, because, in their opinions, Luke used Mark's Gospel in writing his own. However, this opinion is not universally accepted; and even if it were, one then has to answer the equally difficult question, When was Mark written? On the other hand, Luke 1:1 does suggest that Luke was probably written relatively late among early Gospels.

Many would argue that the earliest date of writing must be at least A.D. 70 on the basis of likely allusions to the destruction of Jerusalem. Of course, Jesus alludes to the coming destruction of Jerusalem in the first two Gospels as well as in Luke. However, in Luke Jesus says, "When you see Jerusalem surrounded by armies," (21:20) instead of, "When you see 'the abomination that causes desolation' standing where it does not belong," (Mark 13:14). Many believe that this more specific language suggests that Luke was looking back at the destruction and interpreting for his audience the meaning of Jesus' statement. This is likely, but it is far from certain.

The latest possible date for the writing of Luke's Gospel would be the first allusion to it in other literature. But even that is difficult to determine because allusions are notoriously difficult to ascertain. It could be 1 Clement (95-96), Ignatius (110), Polycarp (135), or 2 Clement (clear allusion but uncertain date, anywhere from 120-170).

The evidence tends to point to the period of A.D. 65-85 for the composition of the Gospel of Luke. Some might like to be more exact, but it matters little for the interpretation of Luke's work.

AUDIENCE

As suggested above, the Gospel of Luke appears to be addressed to Gentile Christians. Though Theophilus is the named recipient and was certainly an intended reader, Luke undoubtedly wrote for a much larger audience. Just as modern "letters to the editor" are meant for the larger public, so was Luke's work. Numerous hints within the work point to a larger audience which is predominantly Gentile. The most important are these: (1) He relates his work to a Greco-Roman literary tradition (1:1-4). (2) He dedicates the work to Theophilus, most likely a Gentile. (3) He is profoundly interested in the Gentile mission. (4) He uses Greek and Roman terms when other Gospel writers use Hebrew ("teacher" for "rabbi;" "lawyer" for "scribe;" "Skull" for "Golgotha"). (5) He refers to the Jews in the third person.

Most agree that the original readers were Christian and that Luke-Acts is intended to build up faith rather than help create it. This is perhaps more difficult to prove, but two factors seem to lead in this direction. First, it appears that the named reader, Theophilus, had already heard the story (1:4). Second, there are simply too many matters left unexplained which would have been far too confusing for the non-Christian. Almost every episode assumes that Luke's readers had a basic knowledge about Jesus and that Luke writes to provide certainty and various additional details.

PURPOSE

Luke tells us his purpose in Luke 1:4: he wants Theophilus to have "certainty" regarding the things he has been taught. This statement is at the same time helpful and ambiguous. On the one hand, it suggests that Luke is written with a quasi-apologetic motive. What it does not tell us, on the other hand, is in what area(s) his readers needed certainty. Did they simply need to be assured of the historicity of the events narrated? Or is it possible that they needed certainty regarding their own position before God? Or could it be that they needed certainty that God was behind all of the events they had heard about and witnessed? Might it even mean that they needed certainty about the proper response to the gospel message?

Luke's purpose has been called apologetic (to defend Christianity to Rome, or, in another sense, to defend God's actions), evangelistic (to engender faith among non-Christians), anti-heretical (to combat Gnosticism), and didactic (to teach Christians what to believe and how to act), to name only the most commonly suggested. In light of the many credible suggestions offered by scholars, we should be very careful about settling upon one purpose. The question of Luke's purpose must be answered by looking not only at Luke's Gospel but also at the Acts of the Apostles, and it can only be answered with reference to the themes which keep recurring throughout both volumes.

Perhaps it is best to suggest that Luke-Acts was written primarily for Gentiles who needed "assurance" in a number of areas, both historical and theological. Perhaps they did need the account of a careful and educated historian to give them confidence that events they heard about had actually occurred. There also may have been some among them who had not yet decided to become Christians. Most likely those who were Christians needed Luke to explain how God had kept his promises to the Jews in light of the fact that there seemed to be fewer and fewer Jews among those being converted. Probably these same Gentile Christians simply needed to understand better their own place in God's plan. And surely these readers, whoever they were, needed to be reminded that being Christian meant sharing possessions, undergoing persecution, welcoming the outcast, serving one another, and generally walking as Jesus walked.

LUKE AND ACTS

Eighteen hundred fifty years ago it was apparent that Luke's first volume was very much like the works of Matthew and Mark. At that time the Gospel was placed beside its peers in the New Testament. John, assumed to be the last Gospel written, was placed between Luke and Acts, and the two works by Luke have been separated ever since. While everyone acknowledges that one author wrote both, few have truly noted the import of that fact. Luke wrote not two independent documents, but a two-volume story, as he well explains.

When Luke is read along with Acts, Acts reads quite differently. No longer do we have the self-contained story of the spread of the Gospel from Jerusalem Jews to Roman Gentiles. We have nothing less than the story of Jesus, from his ministry in Galilee to his death and resurrection in Jerusalem to his continuing ministry in the Mediterranean world.

In the tradition of the Restoration Movement it has long been argued that the book of Acts provides a pattern for the later church. My thesis is that there is indeed an intended pattern in Acts, but the pattern is not rooted primarily in the practice of the early church. The pattern is that established by Jesus. Quite simply, the early church does what Jesus did and what Jesus commanded it to do. In fact, Luke insists that it is still Jesus who is carrying out his ministry through the church. In Acts 1:1 when Luke writes of the former book in which he "wrote about all that Jesus began to do and to teach," what he implies is that Acts will narrate what Jesus continues to do and to teach.

This is especially clear in certain passages: it is Jesus himself who calls Paul on the road to Damascus in Acts 9. Later in that chapter Peter says, "Aeneas, Jesus Christ heals you." In Acts 16:7 Paul and his companions attempt to enter Bithynia, "but the Spirit of Jesus would not allow them." And in 18:9 Jesus himself speaks to Paul, encouraging him to have no fear. It should also be noted that Jesus had already said in Luke 21:15, "I will give you words and a wisdom that none of your opponents will be able to withstand." It is clear, of course, that in Acts Jesus is at the right hand of God, but he is active and very much in control as he directs the new movement through his Spirit. Jesus is so bound up with his church that he can tell Paul in 9:5, "I am Jesus whom you are persecuting."

Consider the following parallels or "patterns" in the ministry of Jesus and that of the early church:

(1) Luke shows Jesus praying at nearly every major event (baptism, choosing disciples, confession, transfiguration, Gethsemane, and on the cross). The early church does the same (waiting before Pentecost, choosing Matthias, Peter before going to Cornelius, sending Paul, healing, and many others).

(2) In Luke Jesus is empowered when the Holy Spirit descends upon him at his baptism. Only then does he begin his ministry of preaching and healing (3:22; see 1:35; 4:1). In Acts the apostles are told to wait until they are baptized with the Holy Spirit (1:5, 8). After the Spirit descends upon them (2:4), they also do signs and wonders and preach, just as did Jesus. All the major characters in Acts, like Jesus, are said to be filled with the Holy Spirit (Peter - 4:8; Stephen - 6:5; Paul - 13:9, and dozens of other references to the guidance of the Spirit).

(3) In Luke Jesus performs various miracles as part of his ministry. The church leaders in Acts not only perform miracles - they perform miracles which are remarkably similar to those of Jesus. For example, just as Jesus heals the mother-in-law of Peter who had a fever (Luke 4:38), Paul heals the father of Publius, who also had a fever (Acts 28:8). Just as Jesus casts out unclean spirits (Luke 4:36; 6:18, etc.), so do Peter (Acts 5:16), Philip (8:7), and Paul (16:18; 19:13). Jesus heals the lame (Luke 7:22), as do Peter and John (Acts 3:2), Philip (8:7), and Paul (14:8-10).

(4) The message of Jesus and that of the leaders in Acts is the same, emphasizing the kingdom of God (30 times in Luke; see Acts 1:3; 8:12; 14:22; 19:8; 20:25; 28:23), repentance, and forgiveness of sins. Jesus and the apostles on occasion even use the same Old Testament texts, such as Psalm 110 (Luke 20:42; Acts 2:34).

(5) Jesus suffers at the hands of his own people and the Gentiles, and so do the disciples. Of course, Jesus predicted that they would (12:11-12; 21:12-14). Jesus teaches in the synagogue at Nazareth and is rejected and almost killed. The same will happen on numerous occasions in Acts, as Paul enters synagogue after synagogue, only to be eventually rejected. Suffering is especially the lot of Paul, whose story Luke parallels in detail with that of Jesus. The journeys to Jerusalem and treatment there of both Jesus and Paul occupy the large final sections of Luke and Acts. In 18:32 Jesus announces that he "will be delivered to the Gentiles." In Acts 21:11, speaking of Paul the prophet Agabus predicts that the Jews will "deliver him into the hands of the Gentiles." Of Jesus, Luke later records that the people "all cried out together, 'Away with this man,'" and of Paul Luke writes, "for the mob of the people followed, crying, 'Away with him!'" Both Jesus and Paul face Jewish accusers, including the High Priest; both appear before Herodian princes as well as Roman procurators; and both are said to be innocent by the Roman leaders.

The Jesus/Stephen parallels are even more obvious. Both are full of the Holy Spirit; both are recipients of wisdom, grace and power; both do signs and wonders; both are led to the council, the eyes of whose members are fixed on them; both are cast outside the city; both pray that God will forgive their accusers; both commit their spirits to God; both are killed; and both are buried by devout persons.

(6) There are also many examples of the apostles obeying the directives of Jesus (Luke 6:22-23: "rejoice [when people persecute you] in that day and leap for joy"- see Acts 5:41; Luke 9:5: "shake the dust off your feet . . . as a testimony against them"- see Acts 13:51; 18:6). In fact, the entire plan of Acts was commanded by the risen Jesus in Acts 1:8, where he says, "You will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth."

One of the most important areas in which the church in Acts carries out the teaching of Jesus is that related to wealth and poverty. In Luke as in no other Gospel Jesus encourages the sharing of possessions and condemns the greedy and selfish. Many of these stories and sayings appear only in Luke: Zacchaeus; the rich man and Lazarus; "blessed are you poor;" the parables about inviting the poor, lame, maimed, and blind; the dishonest steward; and the command to all of the disciples, "sell your possessions and give alms." It is not surprising, then, that Acts contains many examples, both positive and negative, of the use of possessions in the early church: the selling of possessions for the needy in chapters 2 and 4; the generosity of Barnabas, Dorcas, Paul, and the Antioch church; and the negative examples of Ananias and Sapphira, Simon the Sorcerer, Felix, and Judas (who bought a field with his money (1:18), over against Barnabas, who sold a field in Acts 4:36).

Having argued this case, it would be a mistake to suggest that Luke had no notion of the church of his day being like the church which he writes about - he surely did. But the goal is not to replicate the church of the earliest decades; it is rather to be like Jesus, and the picture of a church that looked like Jesus could only further that goal. The intent may be very much like that of Paul, who tells the churches, "Imitate me as I imitate Christ." Paul knows the advantage of giving his readers an example which is easily grasped and will lead them toward the goal. Yet he also knows quite well that he has not yet reached the goal (Phil 3:12-13), and he never makes the imitation of himself the primary goal. Luke seems to have the same intent in Acts: the early church is well worthy of imitation, insofar as its members imitate Christ.

This commentary will be written from this perspective. The best commentary on Acts is the Gospel of Luke. And conversely, Luke has made clear what Jesus' statements mean in a later generation. Therefore, to read Acts is to read an inspired commentary on the Gospel of Luke. We will refer to Luke's two-volume work as "Luke-Acts."

HISTORY AND THEOLOGY

Luke has been accused often of being careless as a historian, at least by modern standards. His treatment of the census under Quirinius (Luke 2), the rebellion under Theudas (Acts 5), and several other matters have led many to argue that Luke is a better theologian than historian. While the present commentary cannot look in detail at these matters (there will be brief comments in the appropriate sections), one should keep in mind several things. First, there are many matters about which we will never have enough information to make a final judgment. However, the silence of extrabiblical sources should never be taken as proof that an event never occurred. Secondly, each passage must be evaluated independently. The number of cases in which Luke is clearly out of step with other ancient sources is very small, and those sources always had their own agenda, just as did Luke. Thirdly, most would concede that Luke proves to be accurate when there is sufficient evidence with which to compare his writing. Luke has obviously gone to great lengths in order to have accurate information on John the Baptist and on rulers in Judea and Galilee. Considering the large number of events and people in his narrative, the surprising thing is that there are not more alleged historical inaccuracies. There can be little doubt that Luke went to much trouble to ensure accuracy. Luke is both historian and theologian.

SOURCES

Luke got his information from various sources, as he tells us in 1:1-4. However, we do not know for certain the identity of any of these. Most scholars think that Luke (and Matthew) are somehow dependent on the Gospel of Mark. I have made no such assumption in this commentary. While there is undoubtedly some advantage in knowing any writer's sources, there is no final proof for any theory regarding the relationships between the Gospels. I have, however, made two assumptions about Luke's Gospel. First, I believe it to be inspired and thus completely reliable. Second, I believe that Luke had a great deal of information about Jesus from which to choose and that we gain a great deal by simply comparing what Luke wrote to what other Gospel writers wrote. In other words, Luke has selected and adapted his material, and while we do not have access to all the information he had at his disposal, we will learn a great deal through a comparative reading.

THEMES

There may be no clearer insight into Luke's purpose than that gained by examining those themes which recur with some frequency in Luke-Acts. Narrative writers express what their readers need most by returning to a point again and again. When looked at from this perspective, Luke has many concerns. It is clear that he has much to tell his readers, and there can be no more effective way for them to hear it than from the lips of Jesus. The following list is far from exhaustive, but it at least will steer the reader into some of those areas which apparently were close to Luke's heart. The following topics receive special attention in the commentary at the place where Luke first mentions them (see p. 11 for page numbers). They are listed here in order to give the reader a preview of some of Luke's major themes and in order to show the reader where to look in the commentary for more information.

Anti-Semitism Parables Baptism Pharisees Destruction of Jerusalem Poor and Rich and End of Time Prayer Forgiveness and Grace Prophet Theme Fulfillment of Scripture Repentance Holy Spirit Sadducees Kingdom of God Samaritans Law Son of Man Messiah Table Fellowship Miracles and Sign-Seeking Tax Collectors Outcasts and Untouchables Women

A FINAL WORD ABOUT

INTRODUCTORY QUESTIONS

Traditional introductory questions are being given less attention today than they were a generation ago. The reason is twofold. First, it is very difficult to give "sure" answers to many questions of introduction. The evidence is often insufficient to offer more than probabilities, and what is "probable" is evaluated differently by every scholar. Second, the interpretation of many New Testament works and especially the Gospels is not significantly aided by having answers to most of these questions. For example, knowing that the author of Luke was the companion of Paul does not change the understanding of any passage in the Gospel. Similarly, knowing the date aids interpretation very little. The following commentary does not assume sure answers to any of these questions for its interpretation.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

PRIMARY SOURCES

Charlesworth, James H., ed. The Old Testament Pseudepigrapha , 2 vols. Garden City, NY: Doubleday & Co., 1983, 1985.

Danby, Herbert. The Mishnah . Trans. from the Hebrew with Introductory and Brief Explanatory Notes. London: Oxford University Press, 1933.

Epstein, I., ed. The Babylonian Talmud . London: Soncino Press, 1935-48.

Freedman, H., and Maurice Simon, eds. Midrash Rabbah . London: Soncino Press, 1939-.

Loeb Classical Library. Cambridge, MA: Harvard University Press; London: Heinemann.

Martínez, Florentino García. The Dead Sea Scrolls Translated: The Qumran Texts in English . Trans. Wilfred G.E. Watson. Leiden and New York: E.J. Brill, 1994.

SECONDARY SOURCES

Bock, Darrell. Luke . Baker Exegetical Commentary on the New Testament. 2 vols. Grand Rapids: Eerdmans, 1995-96.

Craddock, Fred B. Luke . Interpretation. Louisville: John Knox, 1990.

Danker, F.W. Luke . Proclamation Commentaries, 2nd ed. Philadelphia: Fortress, 1987.

Ellis, E.E. The Gospel of Luke . New Century Bible, 2nd ed. Grand Rapids: Eerdmans, 1974.

Evans, Craig A. Luke . New International Biblical Commentary. Peabody, MA: Hendrickson, 1990.

Fitzmyer, Joseph A. The Gospel according to Luke . Anchor Bible 28, 28A. 2 vols. Garden City, NY: Doubleday, 1981, 1985.

Green, Joel B., and Scot McKnight, eds. Dictionary of Jesus and the Gospels . Downers Grove, IL: InterVarsity, 1992.

Jervell, Jacob. Luke and the People of God . Minneapolis: Augsburg, 1972.

Johnson, Luke T. The Gospel of Luke . Sacra Pagina 3. Collegeville, MN: Liturgical Press, 1991.

Marshall, I. Howard. The Gospel of Luke: A Commentary on the Greek Text . The New International Greek Testament Commentary. Grand Rapids: Eerdmans, 1978.

. Luke: Historian and Theologian . Grand Rapids: Zondervan, 1970.

Morris, Leon. Luke . Revised edition. Tyndale New Testament Commentary. Grand Rapids: Eerdmans, 1983.

Nolland, John. Luke . Word Biblical Commentary, vols. 35A, 35B, 35C. Dallas: Word Books, 1989, 1993.

O'Toole, Robert F. The Unity of Luke's Theology: An Analysis of Luke-Acts . Good News Studies 9. Wilmington, DE: Michael Glazier, 1984.

Stein, Robert H. Luke . The New American Commentary 24. Nashville: Broadman, 1992.

Tannehill, Robert C. The Narrative Unity of Luke-Acts: A Literary Interpretation . Vol. I: The Gospel According to Luke. Philadelphia: Fortress, 1986.

Tiede, David L. Luke . Augsburg Commentary on the New Testament. Minneapolis: Augsburg, 1988.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

DJG Dictionary of Jesus and the Gospels

LXX Septuagint (Greek translation of the Old Testament)

NIV New International Version

NRSV New Revised Standard Version

RSV Revised Standard Version

Main Biblical Manuscript Texts:

Codex Sinaiticus (4th century A.D.)

A Codex Alexandrinus (5th century A.D.)

B Codex Vaticanus (4th century A.D.)

D Codex Bezae (5th-6th century A.D.)

⁶⁹ Papyrus 69 (3rd century A.D.)

⁷⁵ Papyrus 75 (early 3rd century A.D.)

-College Press New Testament Commentary: with the NIV

College: Luke (Outline)

OUTLINE

There is general agreement among serious students of Luke's Gospel regarding its structure.

I. Prologue Luke 1:1-4

II. Infancy Narrative 1:5-2:52

III. The Preparation for Jesus' Ministry 3:1-4:13

IV. Jesus' Ministry in Galilee 4:14-9:50

V. Jesus' Journey to Jerusalem 9:51-19:27

VI. Jesus' Ministry in Jerusalem 19:28-21:38

VII. Jesus' Suffering and Death 22:1-23:56

VIII. Jesus' Resurrection and Ascension 24:1-53

(The Book of Acts)

IX. From Easter to Pentecost (Acts 1)

X. From Jerusalem to Samaria (Acts 2-9)

XI. From Judea to Rome (Acts 10-28)

Those who are familiar with the other Gospels notice immediately several similarities and differences. Like Matthew, Luke begins with birth stories (although Luke's are very different than Matthew's). Like Matthew and Mark, Luke includes Jesus' temptation and baptism and has a large section in which Jesus teaches and heals in Galilee. And like all three other Gospels, Luke has Jesus go to Jerusalem for the final week and ends the Gospel with the trial, suffering, death, and resurrection of Jesus.

What is most distinctive about the Gospel of Luke, however, is section V in the above outline, the journey to Jerusalem. It is the largest section in Luke's Gospel and contains a great number of stories found only in Luke. Luke uses this long journey to Jerusalem primarily to teach what it means to be a disciple of Jesus. It means doing what Jesus does: teaching, healing, serving, suffering, and dying to self. In other words, it means following Jesus - all the way to Jerusalem.

Finally, the greatest difference between Luke's writing and that of Matthew, Mark, and John is that Luke continues the story. The book of Acts tells how Jesus continues to teach and heal as he leads the growing kingdom throughout the Mediterranean world.

DETAILED OUTLINE

(Episode Titles Based on NIV Headings)

I. Prologue Luke - 1:1-4

II. Infancy Narrative - 1:5-2:52

A. The Birth of John the Baptist Foretold - 1:5-25

B. The Birth of Jesus Foretold - 1:26-38

C. Mary Visits Elizabeth - 1:39-45

D. Mary's Song - 1:46-56

E. The Birth of John the Baptist - 1:57-66

F. Zechariah's Song - 1:67-80

G. The Birth of Jesus - 2:1-7

H. The Shepherds and the Angels - 2:8-20

I. Jesus Presented in the Temple - 2:21-40

J. The Boy Jesus at the Temple - 2:41-52

III. The Preparation for Jesus' Ministry - 3:1-4:13

A. John the Baptist Prepares the Way - 3:1-20

B. The Baptism and Genealogy of Jesus - 3:21-38

C. The Temptation of Jesus - 4:1-13

IV. Jesus' Ministry in Galilee - 4:14-9:50

A. Jesus Rejected at Nazareth - 4:14-30

B. Jesus' Ministry in Capernaum - 4:31-44

1. Jesus Drives Out an Evil Spirit - 4:31-37

2. Jesus Heals Many - 4:38-44

C. The Calling of the First Disciples - 5:1-11

D. The Man with Leprosy - 5:12-16

E. The Beginning of Conflict - 5:17-6:11

1. Jesus Heals a Paralytic - 5:17-26

2. The Calling of Levi - 5:27-32

3. Jesus Questioned About Fasting - 5:33-39

4. Lord of the Sabbath - 6:1-11

F. The Sermon on the Plain - 6:12-49

1. The Twelve Apostles - 6:12-16

2. Blessings and Woes - 6:17-26

3. Love for Enemies - 6:27-36

4. Judging Others - 6:37-42

5. A Tree and Its Fruit - 6:43-45

6. The Wise and Foolish Builders - 6:46-49

G. Jesus the Prophet - 7:1-50

1. The Faith of the Centurion - 7:1-10

2. Jesus Raises a Widow's Son - 7:11-17

3. Jesus and John the Baptist - 7:18-35

4. Jesus Anointed by a Sinful Woman - 7:36-50

H. Jesus Teaches in Parables - 8:1-21

1. The Parable of the Sower - 8:1-15

2. A Lamp on a Stand - 8:16-18

3. Jesus' Mother and Brothers - 8:19-21

I. Jesus Shows His Divine Power - 8:22-56

1. Jesus Calms a Storm - 8:22-25

2. The Healing of a Demoniac - 8:26-39

3. A Dead Girl and a Sick Woman - 8:40-56

J. Jesus and His Apostles - 9:1-50

1. Jesus Sends Out the Twelve - 9:1-6

2. Jesus Feeds the Five Thousand - 9:7-17

3. Peter's Confession of Christ - 9:18-27

4. The Transfiguration - 9:28-36

5. The Healing of a Boy with a Demon - 9:37-45

6. Who Will Be the Greatest? - 9:46-50

V. Jesus' Journey to Jerusalem - 9:51-19:27

A. Jesus Faces Toward Jerusalem - 9:51-13:21

1. Samaritan Opposition - 9:51-56

2. The Cost of Following Jesus - 9:57-62

3. Jesus Sends Out the Seventy-Two - 10:1-24

4. The Parable of the Good Samaritan - 10:25-37

5. At the Home of Mary and Martha - 10:38-42

6. Jesus' Teaching on Prayer - 11:1-13

7. Jesus and Beelzebub - 11:14-28

8. The Sign of Jonah - 11:29-32

9. The Lamp of the Body - 11:33-36

10. Six Woes - 11:37-54

11. Warnings and Encouragements - 12:1-12

12. The Parable of the Rich Fool - 12:13-21

13. Do Not Worry - 12:22-34

14. Watchfulness - 12:35-48

15. Not Peace but Division - 12:49-53

16. Interpreting the Times - 12:54-59

17. Repent or Perish - 13:1-9

18. A Crippled Woman Healed - 13:10-17

19. Parables of Mustard Seed and Yeast - 13:18-21

B. Jesus Journeys Toward Jerusalem - 13:22-17:10

1. The Narrow Door - 13:22-30

2. Jesus' Sorrow for Jerusalem - 13:31-35

3. Jesus at a Pharisee's House - 14:1-14

4. The Parable of the Great Banquet - 14:15-24

5. The Cost of Being a Disciple - 14:25-35

6. The Parable of the Lost Sheep - 15:1-7

7. The Parable of the Lost Coin - 15:8-10

8. The Parable of the Lost Son - 15:11-32

9. The Parable of the Shrewd Manager - 16:1-15

10. Teachings on the Law and Divorce - 16:16-18

11. The Rich Man and Lazarus - 16:19-31

12. Sin, Faith, Duty - 17:1-10

C. Jesus Approaches Jerusalem - 17:11-19:27

1. Ten Healed of Leprosy - 17:11-19

2. The Coming of the Kingdom of God - 17:20-37

3. The Parable of the Persistent Widow - 18:1-8

4. The Parable of the Pharisee and the Tax Collector - 18:9-14

5. The Little Children and Jesus - 18:15-17

6. The Rich Ruler - 18:18-30

7. Jesus Again Predicts His Death - 18:31-34

8. A Blind Beggar Receives His Sight - 18:35-43

9. Zacchaeus the Tax Collector - 19:1-10

10. The Parable of the Ten Minas - 19:11-27

VI. Jesus' Ministry in Jerusalem - 19:28-21:38

A. The Triumphal Entry - 19:28-34

B. Jesus at the Temple - 19:45-48

C. The Authority of Jesus Questioned - 20:1-8

D. The Parable of the Tenants - 20:9-19

E. Paying Taxes to Caesar - 20:20-26

F. The Resurrection and Marriage - 20:27-40

G. Whose Son Is the Christ? - 20:41-47

H. The Widow's Offering - 21:1-4

I. Signs of the End of the Age - 21:5-38

VII. Jesus' Suffering and Death - 22:1-23:56

A. Judas Agrees to Betray Jesus - 22:1-6

B. The Last Supper - 22:7-38

C. Jesus Prays on the Mount of Olives - 22:39-46

D. Jesus Arrested - 22:47-53

E. Peter Disowns Jesus - 22:54-62

F. The Guards Mock Jesus - 22:63-65

G. Jesus Before Pilate and Herod - 22:66-23:25

H. The Crucifixion - 23:26-43

I. Jesus' Death - 23:44-49

J. Jesus' Burial - 23:50-56

VIII. Jesus' Resurrection and Ascension - 24:1-53

A. The Resurrection - 24:1-12

B. On the Road to Emmaus - 24:13-35

C. Jesus Appears to the Disciples - 24:36-49

D. The Ascension - 24:50-53

-College Press New Testament Commentary: with the NIV

Lapide: Luke (Book Introduction)

S. LUKE'S GOSPEL

Third Edition

JOHN HODGES,

AGAR STREET, CHARING CROSS, LONDON.

1892.

INTRODUCTION.

——o——

THE Holy Gospel of Jesus Christ, according to S. Luke , that is, the Holy Evangelical History of the words and acts of Jesus, as described by S. Luke. The Arabic says, "In the name of the Father, Son, and Holy Ghost, one God, the Gospel of the Excellent Father, Luke the Evangelist, the laying open of the glorious Gospel." The Syraic, "In the name of the Lord and our God, we Jeschua Mescicho, sign the Gospel, the holy message of Luke the Evangelist, which he spoke and proclaimed in Greek, in Alexandria." From this diversity, it is clear that the above title or inscription was prefixed to the Gospel, not by S. Luke himself, but by the Church which, in like manner, inscribed one Gospel "According to S. Matthew," one "According to S. John," and another "According to S. Mark." Nay, as regards the faith of the future, this title would have been added to no purpose by S. Luke himself, unless the Church had declared his Gospel to be genuine and not supposititious, and had handed it down as such. This speaks for Tradition against the heretics, for why is the Gospel, bearing the name of S. Luke, to be received as truly his, whilst that with the title of "Matthew and Thomas" is not to be considered theirs? Or again, why is the Gospel of S. Luke more canonical than that of Apelles or Basilides? No other reason can be given but the proof, declaration, and tradition of the Church. For we accept it, not because it is written in the sacred books, but because it has been so handed down by the Church. For instance, we believe this to be the Gospel of S. Luke and canonical, not because he wrote it, but because the Church so delivers and teaches. For although its own authority pertains to this Gospel, as to the others, yet this authority would not be plain to us, but for the declaration of the Church. The same is, a pari , to be said of the sense of Scripture. For the true sense of Scripture is not what appears to you or me, for this would be uncertain and doubtful, for Calvin affirms one sense to be the true one, Luther another, and others another, but that which is taught and received by the Church, whose office it is to deliver as well what is the true Scripture as what is its true meaning. For Holy Scripture consists not in the bark (cortice) of letters or words, but in their genuine meaning. So the Fourth Session of the Council of Trent, and the Fathers everywhere, especially Tertullian (B. iv. cap. 5 against Marcion). See what I have said on S. Matthew i. 1.

Observe: I. S. Matthew was the first in order of the Evangelists. He wrote in Hebrew to the Jews in Judæa. S. Mark was the second. He wrote in Greek and Latin to the Romans in Italy; then S. Luke wrote to the Greeks in Greek; and S. John last of all, also in Greek; but S. Luke wrote the more elegantly, because he was the more perfect master of Greek. Hear S. Jerome (Ep. 84 to Paulinus): "Matthew, Mark, Luke, and John, the quadriga of the Lord, and true Cherubim (which is interpreted, the 'multitude of knowledge'), through their whole body they are 'full of eyes,' sparks shine from them, lightnings flash forth, their feet are 'straight,' and point upwards, their backs are winged, and they fly hither and thither. They hold themselves mutually one with another, and are 'enfolded' with one another, and are rolled together, like a wheel, and they go wherever the influence of the Holy Spirit directs them." See Ezekiel i. 9, x. 12; Revelation iv. 6-8.

Moreover, among the faces or forms of the four Cherubim, the third, that of the ox, is ascribed to S. Luke, as well because he begins from the priesthood of Zachariah, whose chief sacrifice was an ox, as because he underwent the labours of an ox in the Gospel, and bore about continually in his own body the mortification of the Cross for the honour of the name of Christ, as the Church sings of him. See what has been said on Revelation iv. 7, and Ezekiel i. 10.

II. S. Luke wrote his Gospel against certain gaping, ignorant, perhaps even false Evangelists, who had written, in Syria or Greece, an imperfect, it may be a lying Gospel, as S. Luke himself signifies in the beginning of his work. So say Origen, S. Ambrose, Theophylact, and S. Epiphanius ( Her . l. i), who, however, when he adds that S. Luke wrote against Cerinthus and Meritus, does not seem to speak correctly. For these two, and especially Basilides, were later than S. Luke, as is clear from Eusebius (Hist. B. iii. ch. 32). Theophylact and Bede think, with more truth, that S. Luke wrote against the Apocryphal Gospels of others, such as pass under the names of "Thomas, Matthew, and the Twelve Apostles."

III. S. Luke was not one of the seventy-two disciples of Christ, as Euthymius and S. Gregory in his preface on Job, chap. i. think, on the authority of Origen; for S. Luke never saw Christ in the flesh, but he wrote what he had heard of Him from the Apostles, as he says himself, i. 2. Hence the Fathers call S. Luke "the disciple of the Apostles," and S. Paul mentions him by name, as his "fellow-labourer." So S. Jerome, on the 65th chapter of Isaiah, and preface to S. Matthew; where he says, "The third" (evangelist) is Luke the physician, by nation a Syrian, of Antioch, whose praise is in the Gospel (2 Cor. viii. 18 and 22), who himself was a disciple of S. Paul. He wrote his Gospel in the neighbourhood of Achaia and Bœotia, relating some things from the beginning, as he says himself, and describing rather what he heard than what he saw. St. Irenæus says the same, i. 20; Theodoret, on the Lives of the holy Fathers; Baronius, and others. Tertullian, also (Book iv. against Marcion, chap. 5), thinks this Gospel not so much S. Luke's as S. Paul's, because S. Luke wrote from the dictation of S. Paul, as S. Mark from that of S. Peter. For he says, "what S. Mark wrote may be ascribed to S. Peter, whose interpreter S. Mark was. And so the Gospel of S. Luke is generally given to S. Paul, for the productions of the disciples began to be ascribed to the masters."

S. Jerome also states that "S. Luke, in the Gospel and Acts, performed the duties of a physician of souls, as he had before done of bodies" (Ep. 103 to Paulinus); and again (in that to Philom). "Luke the physician left in his Gospel, and the book of the Acts of the Apostles to the Churches, how the Apostles from fishers of fish became fishers of men, and from the bodies of men became concerned with their souls, whose Gospel, as often as it is read in the churches, fails not of its medicine."

IV. Baronius thinks that S. Luke wrote in the companionship of S. Paul, anno 58, because S. Jerome says that he wrote his Gospel that year in Achaia and Bœotia, where S. Paul was. Others, however, are of opinion that S. Luke wrote earlier, as we must certainly admit, if we agree with S. Jerome ( Lib. de Scrip. Eccl. in Luc. ), Tertullian (Book iv. against Marcion, c. 5), Primasius, Anselm, and others, on 2 Cor. viii 18, that by, "the brother whose praise is in the Gospel" S. Paul meant S. Luke—as S. Ignatius, his fellow-citizen and contemporary, plainly asserts in his letter to the Ephesians: "As Luke bears witness, whose praise is in the Gospel." For the Second Epistle of S. Paul to the Corinthians was written in the year 58, so that if the praise of S. Luke was in the Gospel at that time, we must necessarily say that it (the Gospel) had been published previously. Hence Euthymius, and Theophylact in his Preface to S. Luke, say that he wrote fifteen years after the ascension of Christ, that is, about the year 49. But S. Luke had not then joined S. Paul, for he came to him in the Troad in the year 51, as Baronius rightly concludes from Acts xvi. 10. It appears, therefore, that S. Luke wrote subsequently to the year 51, but some years before 58, for, as S. Paul says, in that year he was well known and celebrated.

V.  S. Luke, after he had joined S. Paul, passed some time away from him, having been sent by him to other places (as I have shown on Acts xvi. 10), until S. Paul, when he had passed through other countries, came to Greece, thence to Syria, and so to Rome. Acts xx. 3, 4. For S. Paul, with other companions of his voyage, who are named in that verse, took S. Luke also, as S Luke himself states, verses 5, 15. From that time S. Luke became the "diligent" companion of S. Paul, even up to the time of S. Paul's first imprisonment, which was in the second year of Nero, when S. Luke finished the Acts of the Apostles, and, especially, those of S. Paul. Then, as S. Epiphanius says, S. Luke left S. Paul in prison, and went into Dalmatia, Gaul, Italy, and Macedonia, and preached the gospel everywhere till he came to Patara, a city of Achaia, where, in his eighty-fourth year, he was crowned with a glorious martyrdom in the year of Christ 61, the fifth of Nero, and the seventeenth of the session of S. Peter at Rome. So Baronius says, from S. Gregory Nazianzen, Paulinus, Gaudentius, Glyca, Nicephorus and others.

Lastly, who S. Luke was—of what rank and ability, I have described at length in the Book of Acts, where I have said that he appears to be the same as Lucius, whom S. Paul calls his kinsman, Rom xvi. 21. But he seems different to Lucius of Cyrene, mentioned in Acts xiii. 3. For S. Luke was of Antioch, not Cyrene. Again, the Roman Martyrology, on April 22, says that Lucius was among the first disciples of Christ, which cannot be said of S. Luke.

VI. The reason of S. Luke's having written a Gospel after SS. Matthew and Mark, was twofold. 1. To confute the false gospels that were then being published in Syria and Greece, as I have said before. 2. To write at length those words and acts of Christ which had been passed over by the other Evangelists, and especially His Infancy and Childhood, the Annunciation of His forerunner John the Baptist, His Conception, Nativity, Presentation in the Temple, Presence among the Doctors, the Conversion of St. Mary Magdalene, Zacchæus, the thief on the cross, the appearance to the two Disciples at Emmaus, the Parables of the Pharisee and Publican, the Good Samaritan, the Strayed Sheep, the Lost Piece of Money, the Prodigal Son, Lazarus and the Rich Glutton, and others; which show the mercy and pity of Christ to sinners and the miserable. See S. Irenæus, iii. 4, who recounts each. S. Luke also relates, more fully than the others, the Passion, Resurrection, and Ascension.

Lastly, S. Peter Damianus, in his Sermon on S. Matthew, says, "S. Luke observes the proper method and order when he describes the priestly stock of the Lord and His Person, and, with this object and intent, proceeds to describe at length every part of the Temple and the priests, to the end of the history. For, as the Mediator between God and man in His human nature, He pleased to be King and Priest in one, that through His kingly power He might rule, and, by His office of Priest, atone for us. These two "Personæ" of Christ are especially praised by the Fathers, for to Him principally and by singular prerogative God gave the seat of His Father David, that there might be no end of His Kingdom, and that He might be a Priest for ever, after the order of Melchisedek."

S. Anselm again, on Colos. iv., gives two reasons why S. Luke, more than the others, should speak of the mercy of Christ. 1. S. Luke was a physician of bodies; then, when he turned to Christ, he was made a physician of souls. Hence he speaks, more than the other Evangelists, of the mercies of the Redeemer, by which the weaknesses of sins are driven away. 2. In Christ, he describes the person of a Priest, making intercession for the sins of the whole world

Lastly, our own John de la Haye, in his Oparat. Evangel. chap. 68, recounts the twenty-five privileges granted to S. Luke, where, among other things, from S. Jerome, Bede, and Ado, he says that S. Luke never committed mortal sin, but passed a strict life of continual mortification; that he also preserved his virginity to the end, and was therefore beloved by the Blessed Virgin especially and before all others.

S. Ambrose and Titus of Bostra have commented especially on S. Luke. And Tertullian, in his whole work against Marcion (who had declared the Gospel of S. Luke, though adulterated, to be his own), treats of and explains many passages of this Gospel. Cardinal Toletus, also, wrote at length, and with exactness, on the first twelve chapters.