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Luke Chapter
One
Luke 1
The Gospel of Luke sets the Lord before us in the
character of Son of man, revealing God in delivering grace among men. Hence the
present operation of grace and its effect are more referred to, and even the
present time prophetically, not the substitution of other dispensations as in
Matthew, but of saving heavenly grace. At first, no doubt (and just because He
is to be revealed as man, and in grace to men), we find Him, in a prefatory
part in which we have the most exquisite picture of the godly remnant,
presented to Israel, to whom He had been promised, and in relationship with
whom He came into this world; but afterwards this Gospel presents moral
principles which apply to man, whosoever he may be, whilst yet manifesting
Christ for the moment in the midst of that people. This power of God in grace
is displayed in various ways in its application to the wants of men. After the
transfiguration, which is recounted earlier in the narration by Luke [1] than
in the other Gospels, we find the judgment of those who rejected the Lord, and
the heavenly character of the grace which, because it is grace, addresses
itself to the nations, to sinners, without any particular reference to the
Jews, overturning the legal principles according to which the latter pretended
to be, and as to their external standing were originally called at Sinai to be,
in connection with God. Unconditional promises to Abraham, etc., and prophetic
confirmation of them, are another thing. They will be accomplished in grace,
and were to be laid hold of by faith. After this, we find that which should
happen to the Jews according to the righteous government of God; and, at the
end, the account of the death and resurrection of the Lord, accomplishing the
work of redemption. We must observe that Luke (who morally sets aside the
Jewish system, and who introduces the Son of man as the man before God,
presenting Him as the One who is filled with all the fulness of God dwelling in
Him bodily, as the man before God, according to His own heart, and thus as
Mediator between God and man, and centre of a moral system much more vast than
that of Messiah among the Jews)-we must observe, I repeat, that Luke, who is
occupied with these new relations (ancient, in fact, as to the counsels of
God), gives us the facts belonging to the Lord's connection with the Jews,
owned in the pious remnant of that people, with much more development than the
other evangelists, as well as the proofs of His mission to that people, in
coming into the world-proofs which ought to have gained their attention, and
fixed it upon the child who was born to them.
In Luke, I add, that which especially characterises the narrative and
gives its peculiar interest to this Gospel is, that it sets before us that
which Christ is Himself. It is not His official glory, a relative position that
He assumed; neither is it the revelation of His divine nature, in itself; nor
His mission as the great Prophet. It is Himself, as He was, a man on the
earth-the Person whom I should have met every day had I lived at that time in
Judea, or in Galilee.
I would add a remark as to the style of Luke, which may
facilitate the study of this Gospel to the reader. He often brings a mass of
facts into one short general statement, and then expatiates at length on some
isolated fact, where moral principles and grace are displayed.
Many had undertaken to give an account of that which was
historically received among Christians, as related to them by the companions of
Jesus; and Luke thought it well-having followed these things from the
beginning, and thus obtained exact knowledge respecting them-to write
methodically to Theophilus, in order that he might have the certainty of those
things in which he had been instructed. It is thus that God has provided for
the instruction of the whole church, in the doctrine contained in the picture
of the Lord's life furnished by this man of God; who, personally moved by
christian motives, was directed and inspired by the Holy Ghost for the good of
all believers. [2] At
verse 5 the evangelist begins with the first revelations of the Spirit of God
respecting these events, on which the condition of God's people and that of the
world entirely depended; and in which God was to glorify Himself to all
eternity.
But we immediately find ourselves in the atmosphere of
Jewish circumstances. The Jewish ordinances of the Old Testament, and the
thoughts and expectations connected with them, are the framework in which this
great and solemn event is set. Herod, king of Judea, furnishes the date; and it
is a priest, righteous and blameless, belonging to one of the twenty-four classes,
whom we find on the first step of our way. His wife was of the daughters of
Aaron; and these two upright persons walked in all the commandments and
ordinances of the Lord (Jehovah) without blame. All was right before God,
according to His law in the Jewish sense. But they did not enjoy the blessing
that every Jew desired; they had no child. Nevertheless, it was according, we
may say, to the ordinary ways of God in the government of His people, to
accomplish His blessing while manifesting the weakness of the instrument-a
weakness that took away all hope according to human principles. Such had been
the history of the Sarahs, the Rebeccas, the Hannahs, and many more, of whom
the word tells us for our instruction in the ways of God.
This blessing was often prayed for by the pious priest; but until now
the answer had been delayed. Now, however, when, at the moment of exercising
his regular ministry, Zacharias drew near to burn incense, which, according to
the law, was to go up as a sweet savour before God (type of the Lord's
intercession), and while the people were praying outside the holy place, the
angel of the Lord appears to the priest on the right side of the altar of
incense. At the sight of this glorious personage Zacharias is troubled, but the
angel encourages him by declaring himself to be the bearer of good news;
announcing to him that his prayers, so long apparently addressed in vain to
God, were granted. Elizabeth should bear a son, and the name by which he should
be called was, "The favour of the Lord," a source of joy and gladness
to Zacharias, and whose birth should be the occasion of thanksgiving to many.
But this was not merely as the son of Zacharias. The child was the Lord's gift,
and should be great before Him; he should be a Nazarite, and filled with the
Holy Ghost, from his mother's womb: and many of the children of Israel should
he turn to the Lord their God. He should go before Him in the spirit of Elias,
and with the same power to re-establish moral order in Israel, even in its
sources, and to bring back the disobedient to the wisdom of the just-to make
ready a people prepared for the Lord.
The spirit of Elias was a stedfast and ardent zeal for
the glory of Jehovah, and for the establishment, or re-establishment by
repentance, of the relations between Israel and Jehovah. His heart clung to
this link between the people and their God, according to the strength and glory
of the link itself, but in the sense of their fallen condition, and according
to the rights of God in connection with these relationships. The spirit of
Elias-although indeed the grace of God towards His people had sent him-was in a
certain sense a legal spirit. He asserted the rights of Jehovah in judgment. It
was grace opening the door to repentance, but not the sovereign grace of
salvation, though what prepared the way to it. It is in the moral force of his
call to repentance that John is here compared to Elias, in bringing back Israel
to Jehovah. And in fact Jesus was Jehovah.
But the faith of Zacharias in God and in His goodness did
not come up to the height of his petition (alas! too common a case), and when
it is granted at a moment that required the intervention of God to accomplish
his desire, he is not able to walk in the steps of an Abraham or a Hannah, and
he asks how this thing can now take place.
God, in His goodness, turns His servant's want of faith
into an instructive chastisement for himself, and into a proof for the people
that Zacharias had been visited from on high. He is dumb until the word of the
Lord is fulfilled; and the signs which he makes to the people, who marvel at
his staying so long in the sanctuary, explain to them the reason.
But the word of God is accomplished in blessing towards
him; and Elizabeth, recognising the good hand of God upon her with a tact that
belongs to her piety, goes into retirement. The grace which blessed her did not
make her insensible to that which was a shame in Israel, and which, although
removed, left its traces as to man in the superhuman circumstances through
which it was accomplished. There was a rightmindedness in this, which became a
holy woman. But that which is rightly concealed from man has all its value
before God, and Elizabeth is visited in her retreat by the mother of the Lord.
But here the scene changes, to introduce the Lord Himself into this marvellous
history which unfolds before our eyes.
God, who had prepared all beforehand, sends now to
announce the Saviour's birth to Mary. In the last place that man would have
chosen for the purpose of God-a place whose name in the eyes of the world,
sufficed to condemn those who came from thence-a maiden, unknown to all whom
the world recognised, was betrothed to a poor carpenter. Her name was Mary. But
everything was in confusion in Israel: the carpenter was of the house of David.
The promises of God-who never forgets them, and never overlooks those who are
their object-found here the sphere for their accomplishment. Here the power and
the affections of God are directed, according to their divine energy. Whether
Nazareth was small or great was of no importance, except to shew that God does
not expect from man, but man from God. Gabriel is sent to Nazareth, to a virgin
who was betrothed to a man named Joseph, of the house of David.
The gift of John to Zacharias was an answer to his
prayers-God faithful in His goodness towards His people who wait upon Him.
But this is a visitation of sovereign grace. Mary, a
chosen vessel for this purpose, had found grace in God's sight. She was
favoured [3] by
sovereign grace-blessed among women. She should conceive and bring forth a son:
she should call Him Jesus. He should be great, and should be called the Son of
the Highest. God should give Him the throne of His father David. He should
reign over the house of Jacob for ever, and His kingdom should have no end.
It will be observed here, that the subject which the Holy
Ghost sets before us is the birth of the child, as He would be down here in
this world, as brought forth by Mary-of Him who should be born.
The instruction given by the Holy Ghost on this point is
divided into two parts: first, that which the child to be born should be;
secondly, the manner of His conception, and the glory which would be its result.
It is not simply the divine nature of Jesus that is presented, the Word which
was God, the Word made flesh; but that which was born of Mary, and the way in
which it should take place. We know well that it is the same precious and
divine Saviour of whom John speaks that is in question; but He is here
presented to us under another aspect, which is of infinite interest to us; and
we must consider Him as the Holy Ghost presents Him, as born of the virgin Mary
in this world of tears.
To take first the verses 31-33.
It was a child really conceived in Mary's womb, who
brought forth this child at the time which God had Himself appointed for human
nature. The usual time elapsed before its birth. As yet this tells us nothing
of the manner. It is the fact itself, which has an importance that can neither
be measured nor exaggerated. He was really and truly man, born of a woman as we
are-not as to the source nor as to the manner of His conception, of which we
are not yet speaking, but as to the reality of His existence as man. He was
really and truly a human being. But there were other things connected with the
Person of the One who should be born that are also set before us. His name
should be called Jesus, that is, Jehovah the Saviour. He should be manifested
in this character and with this power. He was so.
This is not connected here with the fact, "for he
shall save his people from their sins," as in Matthew, where it was the
manifestation to Israel of the power of Jehovah, of their God, in fulfilment of
the promises made to that people. Here we see that He has a right to this name;
but this divine title lies hidden under the form of a personal name; for it is
the Son of man who is presented in this Gospel, whatever His divine power might
be. Here we are told, "He"-the One who should be born-"should be
great," and (born into this world) "should be called the Son of the
Highest." He had been the Son of the Father before the world was; but this
child, born on earth, should be called-such as He was down here-the Son of the
Highest: a title to which He would thoroughly prove His right by His acts, and
by all that manifested what He was. A precious thought to us and full of glory,
a child born of a woman legitimately bears this name, "Son of the
Highest"-supremely glorious for One who is in the position of a man and
really was such before God.
But other things still were connected with the One that
should be born. God would give Him the throne of His father David. Here again
we plainly see that He is considered as born, as man, in this world. The throne
of His father David belongs to Him. God will give it Him. By right of birth He
is heir to the promises, to the earthly promises which, as to the kingdom
appertained to the family of David; but it should be according to the counsels
and the power of God. He should reign over the house of Jacob-not only over
Judah, and in the weakness of a transitory power and an ephemeral life, but
throughout the ages; and of His kingdom there should be no end. As indeed
Daniel had predicted, it should never be taken by another. It should never be
transferred to another people. It should be established according to the
counsels of God which are unchangeable, and His power which never fails. Until
He delivered up the kingdom to God the Father, He should exercise a royalty
that nothing could dispute; which He would deliver up (all things being
fulfilled) to God, but the royal glory of which should never be tarnished in
His hands.
Such should be the child born-truly, though miraculously
born as man. To those who could understand His name it was Jehovah the Saviour.
He should be King over the house of Jacob according to a
power that should never decay and never fail, until blended with the eternal
power of God as God.
The grand subject of the revelation is, that the child
should be conceived and born; the remainder is the glory that should belong to
Him, being born.
But it is the conception that Mary does not understand.
God permits her to ask the angel how this should be. Her question was according
to God. I do not think there was any want of faith here. Zacharias had
constantly asked for a son-it was only a question of the goodness and the power
of God to perform his request-and was brought by the positive declaration of
God to a point at which he had only to trust in it. He did not trust to the
promise of God. It was only the exercise of the extraordinary power of God in
the natural order of things. Mary asks, with holy confidence, since God thus
favoured her, how the thing should be accomplished, outside the natural order.
Of its accomplishment she has no doubt (see verse 45; "Blessed," said
Elizabeth, "is she that believed.") She inquires how it shall be
accomplished, since it must be done outside the order of nature. The angel
proceeds with his commission, making known to her the answer of God to this
question also. In the purposes of God, this question gave occasion (by the
answer it received) to the revelation of the miraculous conception.
The birth of Him who has walked upon this earth was the
thing in question-His birth of the virgin Mary. He was God, He became man; but
here it is the manner of His conception in becoming a man upon the earth. It is
not what He was that is declared. It is He who was born, such as He was in the
world, of whose miraculous conception we here read. The Holy Ghost should come
upon her-should act in power upon this earthen vessel, without its own will or
the will of any man. God is the source of the life of the child promised to
Mary, as born in this world and by His power. He is born of Mary-of this woman
chosen by God. The power of the Highest should overshadow her, and therefore
that which should be born of her should be called the Son of God. Holy in His
birth, conceived by the intervention of the power of God acting upon Mary (a
power which was the divine source of His existence on the earth, as man), that
which thus received its being from Mary, the fruit of her womb, should even in
this sense have the title of Son of God. The holy thing which should be born of
Mary should be called the Son of God. It is not here the doctrine of the
eternal relationship of the Son with the Father. The Gospel of John, the
Epistle to the Hebrews, that to the Colossians, establish this precious truth,
and demonstrate its importance; but here it is that which was born by virtue of
the miraculous conception, which on that ground is called the Son of God.
The angel announces to her the blessing bestowed on
Elizabeth through the almighty power of God; and Mary bows to the will of her
God-the submissive vessel of His purpose, and in her piety acknowledges a
height and greatness in these purposes which only left to her, their passive
instrument, her place of subjection to the will of God. This was her glory,
through the favour of her God.
It was befitting that wonders should accompany, and bear
a just testimony to, this marvellous intervention of God. The communication of
the angel was not without fruit in the heart of Mary; and by her visit to
Elizabeth, she goes to acknowledge the wonderful dealings of God. The piety of
the virgin displays itself here in a touching manner. The marvellous
intervention of God humbled her, instead of lifting her up. She saw God in that
which had taken place, and not herself; on the contrary the greatness of these
marvels brought God so near her as to hide her from herself. She yields herself
to His holy will: but God has too large a place in her thoughts in this matter
to leave any room for self-importance.
The visit of the mother of her Lord to Elizabeth was a
natural thing to herself, for the Lord had visited the wife of Zacharias. The
angel has made it known to her. She is concerned in these things of God, for
God was near her heart by the grace that had visited her. Led by the Holy Ghost
in heart and affection, the glory that belonged to Mary, in virtue of the grace
of God who had elected her to be the mother of her Lord, is recognised by
Elizabeth, speaking by the Holy Ghost. She also acknowledges the pious faith of
Mary, and announces to her the fulfilment of the promise she had received (all
that took place being a signal testimony given to Him who should be born in
Israel and among men).
The heart of Mary is then poured out in thanksgiving. She
owns God her Saviour in the grace that has filled her with joy, and her own low
estate-a figure of the condition of the remnant of Israel-and that gave
occasion to the intervention of God's greatness, with a full testimony that all
was of Himself. Whatever might be the piety suitable to the instrument whom He
employed, and which was found indeed in Mary, it was in proportion as she hid
herself that she was great; for then God was all, and it was through her that
He intervened for the manifestation of His marvellous ways. She lost her place
if she made anything of herself, but in truth she did not. The grace of God
preserved her, in order that His glory might be fully displayed in this divine
event. She recognises His grace, but she acknowledges that all is grace towards
her.
It will be remarked here that, in the character and the
application of the thoughts that fill her heart, all is Jewish. We may compare
the song of Hannah, who prophetically celebrated this same intervention; and
see also verses 54, 55. But, observe, she goes back to the promises made to the
fathers, not to Moses, and she embraces all Israel. It is the power of God,
which works in the midst of weakness, when there is no resource, and all is
contrary to it. Such is the moment that suits God, and, to the same end,
instruments that are null, that God may be all.
It is remarkable that we are not told that Mary was full
of the Holy Ghost. It appears to me that this is an honourable distinction for
her. The Holy Ghost visited Elizabeth and Zacharias in an exceptional manner.
But, although we cannot doubt that Mary was under the influence of the Spirit
of God, it was a more inward effect, more connected with her own faith, with
her piety, with the more habitual relations of her heart with God (that were
formed by this faith and by this piety), and which consequently expressed
itself more as her own sentiments. It is thankfulness for the grace and favour
conferred on her the lowly one, and that in connection with the hopes and
blessing of Israel. In all this there appears to me a very striking harmony in
connection with the wondrous favour bestowed upon her. I repeat it, Mary is
great inasmuch as she is nothing; but she is favoured by God in a way that is
unparalleled, and all generations shall call her blessed.
But her piety, and its expression in this song, being more
personal, an answer to God rather than a revelation on His part, it is clearly
limited to that which was necessarily for her the sphere of this piety-to
Israel, to the hopes and promises given to Israel. It goes back, as we have
seen, to the farthest point of God's relations with Israel-and they were in
grace and promise, not law-but it does not go outside them.
Mary abides three months with the woman whom God had
blessed, the mother of him who was to be the voice of God in the wilderness;
and she returns to follow humbly her own path, that the purposes of God may be
accomplished.
Nothing more beautiful of its kind than this picture of
the intercourse between these pious women, unknown to the world, but the
instruments of God's grace for the accomplishment of His purpose, glorious and
infinite in their results. They hide themselves, moving in a scene into which
nothing enters but piety and grace; but God is there, as little known to the
world as were these poor women, yet preparing and accomplishing that which the
angels desire to fathom in its depths. This takes place in the hill country,
where these pious relatives dwelt. They hid themselves; but their hearts,
visited by God and touched by His grace, responded by their mutual piety to
these wondrous visits from above; and the grace of God was truly reflected in
the calmness of a heart that recognised His hand and His greatness, trusting in
His goodness and submitting to His will. We are favoured in being admitted into
a scene, from which the world was excluded by its unbelief and alienation from
God, and in which God thus acted.
But that which piety recognised in secret, through faith
in the visitations of God, must at length be made public, and be fulfilled
before the eyes of men. The son of Zacharias and Elizabeth is born, and
Zacharias (who, obedient to the word of the angel, ceases to be dumb) announces
the coming of the Branch of David, the horn of Israel's salvation, in the house
of God's elect King, to accomplish all the promises made to the fathers, and
all the prophecies by which God had proclaimed the future blessing of His
people. The child whom God had given to Zacharias and Elizabeth should go
before the face of Jehovah to prepare His ways; for the Son of David was
Jehovah, who came according to the promises, and according to the word by which
God had proclaimed the manifestation of His glory.
The visitation of Israel by Jehovah, celebrated by the
mouth of Zacharias, embraces all the blessing of the millennium. This is
connected with the presence of Jesus, who brings in His own Person all this
blessing. All the promises are Yea and Amen in Him. All the prophecies encircle
Him with the glory then to be realised, and make Him the source from which it
springs. Abraham rejoiced to see the glorious day of Christ.
The Holy Ghost always does this, when His subject is the
fulfilment of the promise in power. He goes on to the full effect which God
will accomplish at the end. The difference here is, that it is no longer the
announcement of joys in a distant future, when a Christ should be born, when a
child should be brought forth, to bring in their joys in days still obscured by
the distance at which they were seen. The Christ is now at the door, and it is
the effect of His presence that is celebrated. We know that, having been
rejected, and being now absent, the accomplishment of these things is
necessarily put off until He returns; but His presence will bring their
fulfilment, and it is announced as being connected with that presence.
We may remark here, that this chapter confines itself
within the strict limits of the promises made to Israel, that is to say, to the
fathers. We have the priests, the Messiah, His forerunner, the promises made to
Abraham, the covenant of promise, the oath of God. It is not the law; it is the
hope of Israel-founded on the promise, the covenant, the oath of God, and
confirmed by the prophets-which has its realisation in the birth of Jesus, of
the Son of David. It is not, I again say, the law. It is Israel under blessing,
not indeed yet accomplished, but Israel in the relationship of faith with God
who would. accomplish it. It is only God and Israel who are in question, and
that which had taken place in grace between Him and His people alone.
[1] That
is, as to the contents of the Gospel. In the ninth chapter His last journey up
to Jerusalem begins; and thence on to the latter part of the eighteenth, where
(v. 31) His going up to that city is noticed, the evangelist gives mainly a
series of moral instructions, and the ways of God in grace now coming in. In
verse 35 of chapter 18 we have the blind man of Jericho already noticed as the
commencement of His last visit to Jerusalem.
[2] The
union of motive and inspiration, which infidels have endeavoured to set in
opposition to each other, is found in every page of the word. Moreover the two
things are only incompatible to the narrow mind of those who are unacquainted
with the ways of God. Cannot God impart motives, and through these motives
engage a man to undertake some task, and then direct him, perfectly and
absolutely, in all that he does? Even if it were a human thought (which I do
not at all believe), if God approved of it, could not He watch over its
execution so that the result should be entirely according to His will?
[3] The
expressions, "found favour" and "highly favoured" have not
at all the same meaning. Personally she had found favour, so that she was not
to fear: but God had sovereignly bestowed on her this grace, this immense
favour, of being the mother of the Lord. In this she was the object of God's
sovereign favour.
── John Darby《Synopsis of Luke》
Luke 1
Chapter Contents
The Preface. (1-4) Zacharias and Elisabeth. (5-25)
Christ's birth announced. (26-38) Interview of Mary and Elisabeth. (39-56) The
birth of John the Baptist. (57-66) The song of Zacharias. (67-80)
Commentary on Luke 1:1-4.
(Read Luke 1:1-4.)
Luke will not write of things about which Christians may
safely differ from one another, and hesitate within themselves; but the things
which are, and ought to be surely believed. The doctrine of Christ is what the
wisest and best of men have ventured their souls upon with confidence and
satisfaction. And the great events whereon our hopes depend, have been recorded
by those who were from the beginning eye-witnesses and ministers of the word,
and who were perfected in their understanding of them through Divine
inspiration.
Commentary on Luke 1:5-25
(Read Luke 1:5-25)
The father and mother of John the Baptist were sinners as
all are, and were justified and saved in the same way as others; but they were
eminent for piety and integrity. They had no children, and it could not be
expected that Elisabeth should have any in her old age. While Zacharias was
burning incense in the temple, the whole multitude of the people were praying
without. All the prayers we offer up to God, are acceptable and successful only
by Christ's intercession in the temple of God above. We cannot expect an
interest therein if we do not pray, and pray with our spirits, and are not
earnest in prayer. Nor can we expect that the best of our prayers should gain
acceptance, and bring an answer of peace, but through the mediation of Christ,
who ever lives, making intercession. The prayers Zacharias often made, received
an answer of peace. Prayers of faith are filed in heaven, and are not
forgotten. Prayers made when we were young and entering into the world, may be
answered when we are old and going out of the world. Mercies are doubly sweet
that are given in answer to prayer. Zacharias shall have a son in his old age,
who shall be instrumental in the conversion of many souls to God, and preparing
them to receive the gospel of Christ. He shall go before Him with courage,
zeal, holiness, and a mind dead to earthly interests and pleasures. The
disobedient and rebellious would be brought back to the wisdom of their
righteous forefathers, or rather, brought to attend to the wisdom of that Just
One who was coming among them. Zacharias heard all that the angel said; but his
unbelief spake. In striking him dumb, God dealt justly with him, because he had
objected against God's word. We may admire the patience of God towards us. God
dealt kindly with him, for thus he prevented his speaking any more distrustful,
unbelieving words. Thus also God confirmed his faith. If by the rebukes we are
under for our sin, we are brought to give the more credit to the word of God,
we have no reason to complain. Even real believers are apt to dishonour God by
unbelief; and their mouths are stopped in silence and confusion, when otherwise
they would have been praising God with joy and gratitude. In God's gracious
dealings with us we ought to observe his gracious regards to us. He has looked
on us with compassion and favour, and therefore has thus dealt with us.
Commentary on Luke 1:26-38
(Read Luke 1:26-38)
We have here an account of the mother of our Lord; though
we are not to pray to her, yet we ought to praise God for her. Christ must be
born miraculously. The angel's address means only, Hail, thou that art the
especially chosen and favoured of the Most High, to attain the honour Jewish
mothers have so long desired. This wondrous salutation and appearance troubled
Mary. The angel then assured her that she had found favour with God, and would
become the mother of a son whose name she should call Jesus, the Son of the
Highest, one in a nature and perfection with the Lord God. JESUS! the name that
refreshes the fainting spirits of humbled sinners; sweet to speak and sweet to
hear, Jesus, a Saviour! We know not his riches and our own poverty, therefore
we run not to him; we perceive not that we are lost and perishing, therefore a Saviour
is a word of little relish. Were we convinced of the huge mass of guilt that
lies upon us, and the wrath that hangs over us for it, ready to fall upon us,
it would be our continual thought, Is the Saviour mine? And that we might find
him so, we should trample on all that hinders our way to him. Mary's reply to
the angel was the language of faith and humble admiration, and she asked no
sign for the confirming her faith. Without controversy, great was the mystery
of godliness, God manifest in the flesh, 1 Timothy 3:16. Christ's human nature must be
produced so, as it was fit that should be which was to be taken into union with
the Divine nature. And we must, as Mary here, guide our desires by the word of
God. In all conflicts, let us remember that with God nothing is impossible; and
as we read and hear his promises, let us turn them into prayers, Behold the
willing servant of the Lord; let it be unto me according to thy word.
Commentary on Luke 1:39-56
(Read Luke 1:39-56)
It is very good for those who have the work of grace
begun in their souls, to communicate one to another. On Mary's arrival,
Elisabeth was conscious of the approach of her who was to be the mother of the
great Redeemer. At the same time she was filled with the Holy Ghost, and under
his influence declared that Mary and her expected child were most blessed and
happy, as peculiarly honoured of and dear to the Most High God. Mary, animated
by Elisabeth's address, and being also under the influence of the Holy Ghost,
broke out into joy, admiration, and gratitude. She knew herself to be a sinner
who needed a Saviour, and that she could no otherwise rejoice in God than as
interested in his salvation through the promised Messiah. Those who see their
need of Christ, and are desirous of righteousness and life in him, he fills
with good things, with the best things; and they are abundantly satisfied with the
blessings he gives. He will satisfy the desires of the poor in spirit who long
for spiritual blessings, while the self-sufficient shall be sent empty away.
Commentary on Luke 1:57-66
(Read Luke 1:57-66)
In these verses we have an account of the birth of John
the Baptist, and the great joy among all the relations of the family. He shall
be called Johanan, or "Gracious," because he shall bring in the
gospel of Christ, wherein God's grace shines most bright. Zacharias recovered
his speech. Unbelief closed his mouth, and believing opened it again: he
believers, therefore he speaks. When God opens our lips, our mouths must show
forth his praise; and better be without speech, than not use it in praising
God. It is said, The hand of the Lord was working with John. God has ways of
working on children in their infancy, which we cannot account for. We should
observe the dealings of God, and wait the event.
Commentary on Luke 1:67-80
(Read Luke 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, Romans 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《Concise Commentary on Luke》
Luke 1
Verses 1-2
[1]
Forasmuch as many have taken in hand to set forth in order a declaration of
those things which are most surely believed among us, [2] Even
as they delivered them unto us, which from the beginning were eyewitnesses, and
ministers of the word;
This short, weighty, artless, candid
dedication, belongs to the Acts, as well as the Gospel of St. Luke.
Many have undertaken — He does not mean St. Matthew or Mark; and St. John did not write so
early. For these were eye witnesses themselves and ministers of the word.
Verse 3
[3] It seemed good to me also, having had perfect understanding of all things
from the very first, to write unto thee in order, most excellent Theophilus,
To write in order —
St. Luke describes in order of time; first, The Acts of Christ; his conception,
birth, childhood, baptism, miracles, preaching, passion, resurrection,
ascension: then, The Acts of the Apostles. But in many smaller circumstances he
does not observe the order of time.
Most excellent Theophilus — This was the appellation usually given to Roman governors. Theophilus
(as the ancients inform us) was a person of eminent quality at Alexandria. In Acts 1:1, St. Luke does not give him that title.
He was then probably a private man. After the preface St. Luke gives us the
history of Christ, from his coming into the world to his ascension into heaven.
Verse 5
[5]
There was in the days of Herod, the king of Judaea, a certain priest named
Zacharias, of the course of Abia: and his wife was of the daughters of Aaron,
and her name was Elisabeth.
The course of Abia —
The priests were divided into twenty - four courses, of which that of Abia was
the eighth, 1 Chronicles 24:10. Each course ministered in
its turn, for seven days, from Sabbath to Sabbath. And each priest of the
course or set in waiting, had his part in the temple service assigned him by
lot.
Verse 6
[6] And
they were both righteous before God, walking in all the commandments and
ordinances of the Lord blameless.
Walking in all the moral commandments, and
ceremonial ordinances, blameless — How admirable a
character! May our behaviour be thus unblamable, and our obedience thus sincere
and universal!
Verse 10
[10] And the whole multitude of the people were praying without at the time of
incense.
The people were praying without, at the time
of the incense — So the pious Jews constantly did. And this
was the foundation of that elegant figure, by which prayer is in Scripture so
often compared to incense. Perhaps one reason of ordaining incense might be, to
intimate the acceptableness of the prayer that accompanied it; as well as to
remind the worshippers of that sacrifice of a sweet - smelling savour, which
was once to be offered to God for them, and of that incense, which is
continually offered with the prayers of the saints, upon the golden altar that
is before the throne, Revelation 8:3,4.
Verse 12
[12] And
when Zacharias saw him, he was troubled, and fear fell upon him.
Zacharias was troubled — Although he was accustomed to converse with God, yet we see he was
thrown into a great consternation, at the appearance of his angelical
messenger, nature not being able to sustain the sight. Is it not then an
instance of the goodness is well as of the wisdom of God, that the services,
which these heavenly spirits render us, are generally invisible?
Verse 13
[13] But
the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy
wife Elisabeth shall bear thee a son, and thou shalt call his name John.
Thy prayer is heard —
Let us observe with pleasure, that the prayers of pious worshippers come up
with acceptance before God; to whom no costly perfume is so sweet, as the
fragrancy of an upright heart. An answer of peace was here returned, when the
case seemed to be most helpless. Let us wait patiently for the Lord, and leave
to his own wisdom the time and manner wherein he will appear for us.
Thou shalt call his name John — John signifies the grace or favour of Jehovah. A name well suiting the
person, who was afterward so highly in favour with God, and endued with
abundance of grace; and who opened a way to the most glorious dispensation of
grace in the Messiah's kingdom. And so Zacharias's former prayers for a child,
and the prayer which he, as the representative of the people, was probably
offering at this very time, for the appearing of the Messiah, were remarkably
answered in the birth of his forerunner.
Verse 15
[15] For
he shall be great in the sight of the Lord, and shall drink neither wine nor
strong drink; and he shall be filled with the Holy Ghost, even from his
mother's womb.
He shall be great before the Lord — God the Father: of the Holy Ghost and the Son of God mention is made
immediately after.
And shall drink neither wine nor strong drink — Shall be exemplary for abstemiousness and self-denial; and so much the
more filled with the Holy Ghost.
Verse 16
[16] And
many of the children of Israel shall he turn to the Lord their God.
And many of the children of Israel shall he
turn — None therefore need be ashamed of
"preaching like John the Baptist".
To the Lord their God — To Christ.
Verse 17
[17] And
he shall go before him in the spirit and power of Elias, to turn the hearts of
the fathers to the children, and the disobedient to the wisdom of the just; to
make ready a people prepared for the Lord.
He shall go before him, Christ, in the power
and spirit of Elijah — With the same integrity, courage,
austerity, and fervour, and the same power attending his word: to turn the
hearts of the fathers to the children - To reconcile those that are at
variance, to put an end to the most bitter quarrels, such as are very
frequently those between the nearest relations: and the hearts of the
disobedient to the wisdom of the just - And the most obstinate sinners to true
wisdom, which is only found among them that are righteous before God.
Verse 18
[18] And
Zacharias said unto the angel, Whereby shall I know this? for I am an old man,
and my wife well stricken in years.
Zacharias said, Whereby shall I know this? — In how different a spirit did he blessed virgin say, How shall this be?
Zacharias disbelieved the fact: Mary had no doubt of the thing; but only
inquired concerning the manner of it.
Verse 19
[19] And
the angel answering said unto him, I am Gabriel, that stand in the presence of
God; and am sent to speak unto thee, and to shew thee these glad tidings.
I am Gabriel, that stand in the presence of
God — Seven angels thus stand before God, Revelation 7:2; who seem the highest of all.
There seems to be a remarkable gradation in the words, enhancing the guilt of
Zacharias's unbelief. As if he had said, I am Gabriel, a holy angel of God:
yea, one of the highest order. Not only so, but am now peculiarly sent from
God; and that with a message to thee in particular. Nay, and to show thee glad
tidings, such as ought to be received with the greatest joy and readiness.
Verse 20
[20] And,
behold, thou shalt be dumb, and not able to speak, until the day that these
things shall be performed, because thou believest not my words, which shall be
fulfilled in their season.
Thou shalt be dumb —
The Greek word signifies deaf, as well as dumb: and it seems plain, that he was
as unable to hear, as he was to speak; for his friends were obliged to make
signs to him, that he might understand them, Luke 1:62.
Verse 21
[21] And
the people waited for Zacharias, and marvelled that he tarried so long in the
temple.
The people were waiting — For him to come and dismiss them (as usual) with the blessing.
Verse 24
[24] And
after those days his wife Elisabeth conceived, and hid herself five months,
saying,
Hid herself —
She retired from company, that she might have the more leisure to rejoice and
bless God for his wonderful mercy.
Verse 25
[25] Thus
hath the Lord dealt with me in the days wherein he looked on me, to take away
my reproach among men.
He looked upon me to take away my reproach — Barrenness was a great reproach among the Jews. Because fruitfulness was
promised to the righteous.
Verse 26
[26] And
in the sixth month the angel Gabriel was sent from God unto a city of Galilee,
named Nazareth,
In the sixth month —
After Elisabeth had conceived.
Verse 27
[27] To a
virgin espoused to a man whose name was Joseph, of the house of David; and the
virgin's name was Mary.
Espoused — It
was customary among the Jews, for persons that married to contract before
witnesses some time before. And as Christ was to be born of a pure virgin, so
the wisdom of God ordered it to be of one espoused, that to prevent reproach he
might have a reputed father, according to the flesh.
Verse 28
[28] And
the angel came in unto her, and said, Hail, thou that art highly favoured, the
Lord is with thee: blessed art thou among women.
Hail, thou highly favoured; the Lord is with
thee; blessed art thou among women — Hail is the
salutation used by our Lord to the women after his resurrection: thou art
highly favoured, or hast found favour with God, Luke 1:30, is no more than was said of Noah,
Moses, and David. The Lord is with thee, was said to Gideon, Judges 6:12; and blessed shall she be above
women, of Jael, Judges 5:24. This salutation gives no room for
any pretence of paying adoration to the virgin; as having no appearance of a
prayer, or of worship offered to her.
Verse 32
[32] He
shall be great, and shall be called the Son of the Highest: and the Lord God
shall give unto him the throne of his father David:
He shall be called the Son of the Highest — In this respect also: and that in a more eminent sense than any, either
man or angel, can be called so.
The Lord shall give him the throne of his
father David — That is, the spiritual kingdom, of which
David's was a type.
Verse 33
[33] And
he shall reign over the house of Jacob for ever; and of his kingdom there shall
be no end.
He shall reign over the house of Jacob — In which all true believers are included.
Verse 35
[35] And
the angel answered and said unto her, The Holy Ghost shall come upon thee, and
the power of the Highest shall overshadow thee: therefore also that holy thing
which shall be born of thee shall be called the Son of God.
The Holy Ghost shall come upon thee, and the
power of the Highest shall overshadow thee —
The power of God was put forth by the Holy Ghost, as the immediate Divine agent
in this work: and so he exerted the power of the Highest as his own power, who
together with the Father and the Son is the most high God.
Therefore also —
Not only as he is God from eternity, but on this account likewise he shall be
called the Son of God.
Verse 36
[36] And,
behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and
this is the sixth month with her, who was called barren.
And behold, thy cousin Elisabeth — Though Elisabeth was of the house of Aaron, and Mary of the house of
David, by the fathers side, they might be related by their mothers. For the law
only forbad heiresses marrying into another tribe. And so other persons
continually intermarried; particularly the families of David and of Levi.
Verse 38
[38] And
Mary said, Behold the handmaid of the Lord; be it unto me according to thy
word. And the angel departed from her.
And Mary said, Behold the handmaid of the
Lord — It is not improbable, that this time of
the virgin's humble faith, consent, and expectation, might be the very time of
her conceiving.
Verse 39
[39] And
Mary arose in those days, and went into the hill country with haste, into a
city of Juda;
A city of Judah —
Probably Hebron, which was situated in the hill country of Judea, and belonged
to the house of Aaron.
Verse 41
[41] And
it came to pass, that, when Elisabeth heard the salutation of Mary, the babe
leaped in her womb; and Elisabeth was filled with the Holy Ghost:
When Elisabeth heard the salutation of Mary — The discourse with which she saluted her, giving an account of what the
angel had said, the joy of her soul so affected her body, that the very child
in her womb was moved in an uncommon manner, as if it leaped for joy.
Verse 45
[45] And
blessed is she that believed: for there shall be a performance of those things
which were told her from the Lord.
Happy is she that believed — Probably she had in her mind the unbelief of Zacharias.
Verse 46
[46] And
Mary said, My soul doth magnify the Lord,
And Mary said —
Under a prophetic impulse, several things, which perhaps she herself did not
then fully understand.
Verse 47
[47] And
my spirit hath rejoiced in God my Saviour.
My spirit hath rejoiced in God my Saviour — She seems to turn her thoughts here to Christ himself, who was to be
born of her, as the angel had told her, he should be the Son of the Highest,
whose name should be Jesus, the Saviour. And she rejoiced in hope of salvation
through faith in him, which is a blessing common to all true believers, more
than in being his mother after the flesh, which was an honour peculiar to her.
And certainly she had the same reason to rejoice in God her Saviour hat we
have: because he had regarded the low estate of his handmaid, in like manner as
he regarded our low estate; and vouchsafed to come and save her and us, when we
were reduced to the lowest estate of sin and misery.
Verse 51
[51] He
hath shewed strength with his arm; he hath scattered the proud in the
imagination of their hearts.
He hath wrought strength with his arm — That is, he hath shown the exceeding greatness of his power. She speaks
prophetically of those things as already done, which God was about to do by the
Messiah.
He hath scattered the proud — Visible and invisible.
Verse 52
[52] He
hath put down the mighty from their seats, and exalted them of low degree.
He hath put down the mighty — Both angels and men.
Verse 54
[54] He
hath holpen his servant Israel, in remembrance of his mercy;
He hath helped his servant Israel — By sending the Messiah.
Verse 55
[55] As
he spake to our fathers, to Abraham, and to his seed for ever.
To his seed —
His spiritual seed: all true believers.
Verse 56
[56] And
Mary abode with her about three months, and returned to her own house.
Mary returned to her own house — And thence soon after to Bethlehem.
Verse 60
[60] And
his mother answered and said, Not so; but he shall be called John.
His mother said —
Doubtless by revelation, or a particular impulse from God.
Verse 66
[66] And
all they that heard them laid them up in their hearts, saying, What manner of
child shall this be! And the hand of the Lord was with him.
The hand of the Lord — The peculiar power and blessing of God.
Verse 67
[67] And
his father Zacharias was filled with the Holy Ghost, and prophesied, saying,
And Zacharias prophesied — Of things immediately to follow. But it is observable, he speaks of Christ
chiefly; of John only, as it were, incidentally.
Verse 69
[69] And
hath raised up an horn of salvation for us in the house of his servant David;
A horn —
Signifies honour, plenty, and strength.
A horn of salvation —
That is, a glorious and mighty Saviour.
Verse 70
[70] As
he spake by the mouth of his holy prophets, which have been since the world
began:
His prophets, who have been since the world
began — For there were prophets from the very
beginning.
Verse 74
[74] That
he would grant unto us, that we being delivered out of the hand of our enemies
might serve him without fear,
To serve him without fear — 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.
Verse 76
[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;
And thou, child — He
now speaks to John; yet not as a parent, but as a prophet.
Verse 77
[77] To
give knowledge of salvation unto his people by the remission of their sins,
To give knowledge of salvation by the
remission of sins — The knowledge of the remission of our sins
being the grand instrument of present and eternal salvation, Hebrews 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.
Verse 78
[78]
Through the tender mercy of our God; whereby the dayspring from on high hath
visited us,
The day spring — Or
the rising sun; that is, Christ.
── John ‘Wesley《Explanatory Notes on Luke》
Chapter 1.
Glorify the
Lord
Rejoice in God
I. The
Zechariah Couple
II. Mary of
Nazareth
III. The Praise
of Zechariah
── Chih-Hsin Chang《An Outline of The New Testament》