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Verse-by-Verse Bible Commentary
Luke 1:54

"He has given help to His servant Israel, In remembrance of His mercy,
New American Standard Bible

Bible Study Resources

Concordances:
Nave's Topical Bible - Elisabeth (Elizabeth);   God;   Jesus, the Christ;   Joy;   Magnificat;   Mary;   Miracles;   Poetry;   Praise;   Psalms;   Readings, Select;   Women;   Zacharias (Zechariah);   Thompson Chain Reference - Mary;   Torrey's Topical Textbook - Promises of God, the;  
Dictionaries:
American Tract Society Bible Dictionary - Elisabeth;   John;   Bridgeway Bible Dictionary - Circumcision;   Hannah;   Mary;   Poetry;   Singing;   Baker Evangelical Dictionary of Biblical Theology - Humility;   Mercy;   Prayer;   Remember, Remembrance;   Charles Buck Theological Dictionary - Angel;   Union Hypostatical;   Easton Bible Dictionary - Hannah;   Mary;   Songs;   Fausset Bible Dictionary - Juttah;   Holman Bible Dictionary - Hymn;   Jesus, Life and Ministry of;   John;   Luke, Gospel of;   Magnificat;   Praise;   Prophecy, Prophets;   Zacharias;   Hastings' Dictionary of the Bible - Hymn;   Jesus Christ;   John the Baptist;   Magnificat;   Psalms;   Vision;   Hastings' Dictionary of the New Testament - Abraham;   Devotion;   Helps;   Home (2);   Hymn;   Israel, Israelite;   Magnificat;   Promise (2);   Visitation;   Morrish Bible Dictionary - Elisabeth ;   Mary, the Mother of Jesus;   Servant;   1910 New Catholic Dictionary - canticle;   The Hawker's Poor Man's Concordance And Dictionary - Theophilus;   People's Dictionary of the Bible - Elisabeth;   Hannah;   Smith Bible Dictionary - Han'nah;  
Encyclopedias:
International Standard Bible Encyclopedia - Abraham;   Magnificat;   Mary;   Mercy;  
Unselected Authors

Clarke's Commentary

Verse 54. He hath holpen [supported, αντελαβετο] his servant Israel — Israel is here represented as falling, and the Lord comes speedily in and props him up. The house of David was now ready to fall and rise no more; Jesus, being born of the very last branch of the regal line, revived the family, and restored the dominion.

In remembrance of his mercy — By mercy, the covenant which God made with Abraham, Genesis 15:18, is intended; which covenant proceeded from God's eternal mercy, as in it salvation was promised to all the nations of the earth. See Genesis 17:19, and Genesis 22:18, and this promise was, in one form or other, given to all the fathers, Luke 1:55.

This song properly consists of three parts.

1. In the first part Mary praises God for what he had done for herself, Luke 1:46-50.

2. In the second, she praises him for what he had done, and would do, against the oppressors of his people, Luke 1:51-53.

3. In the third, she praises him for what he had done, and would do, for his Church, Luke 1:53-56.

Bibliographical Information
Clarke, Adam. "Commentary on Luke 1:54". "The Adam Clarke Commentary". https://www.studylight.org/​commentaries/​acc/​luke-1.html. 1832.

Bridgeway Bible Commentary

4. Mary visits Elizabeth (Luke 1:39-56)

With the time drawing near when Elizabeth would give birth, Mary travelled south to visit her. The honour that Elizabeth gave to Mary at their meeting was symbolic of the honour that John would give to Jesus (Luke 1:39-45).

Mary’s song of praise reflects her total submission and deep gratitude to God for what he was doing through her. The song (sometimes called the ‘Magnificat’, from the opening words in the Latin version) has many similarities to the song of Hannah, whose son Samuel was also a gift from God in unusual circumstances (cf. 1 Samuel 2:1-10). Mary begins by recalling God’s love in choosing her, an ordinary human being, to be the means of bringing his blessing to humankind (Luke 1:46-49). God did not use the rich, the mighty or the proud, but the poor and lowly who feared him (Luke 1:50-53). In showing grace to Mary and mercy to Israel, God was being faithful to the promises he gave to Israel’s ancestors (Luke 1:54-56; cf. Genesis 12:1-3).

Bibliographical Information
Flemming, Donald C. "Commentary on Luke 1:54". "Fleming's Bridgeway Bible Commentary". https://www.studylight.org/​commentaries/​bbc/​luke-1.html. 2005.

Coffman's Commentaries on the Bible

He hath given help to Israel his servant, That he might remember mercy (As he spake unto our fathers) toward Abraham and his seed for ever.

In the first division of this matchless hymn, there was a stanza regarding the blessing and privilege that had come to Mary herself; in the second there was uttered a praise of the power, holiness, and mercy of God; in the third, there was prophesied the world consequences of the faith of Jesus Christ; and in this final stanza there was a connecting of the old and new covenants, a glimpse of the true Israel, the church, and the relation of all the redeemed to the old institution as the true spiritual seed of Abraham. It may well be believed that the young girl who spoke these immortal lines in reality did not possess any complete knowledge of all their total meaning, any more than the other prophets before her (1 Peter 1:10-12); but it was given her to speak this hymn, even as it was given her to bear the flesh of the Son of the Most High!

Bibliographical Information
Coffman, James Burton. "Commentary on Luke 1:54". "Coffman's Commentaries on the Bible". https://www.studylight.org/​commentaries/​bcc/​luke-1.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

Barnes' Notes on the Whole Bible

Hath holpen - Hath helped or assisted. The word rendered “holpen” denotes properly, “to take hold of one, to help him up when he is in danger of falling,” and here means that God had succored his people when they were feeble, and were in danger of falling or being overthrown.

His servant Israel - His people the Israelites, or those who truly revered him and kept His commandments. See Isaiah 41:8-9; Hosea 11:1.

In remembrance of his mercy - Or that His mercy may be remembered.

Bibliographical Information
Barnes, Albert. "Commentary on Luke 1:54". "Barnes' Notes on the Whole Bible". https://www.studylight.org/​commentaries/​bnb/​luke-1.html. 1870.

Calvin's Commentary on the Bible

54.He hath lifted up his servant Israel In this last clause the general statements are applied by Mary to the present occasion. The meaning is, God has now granted the salvation which he had formerly promised to the holy fathers. And first, the verb ἀντιλαμζάνεσθαι , to lift up, contains an elegant metaphor: (61) for the state of the nation was so fallen, that its entire restoration could not be expected on ordinary principles. And then God is said to have lifted up Israel, because he stretched out his hand, and lifted him up when lying prostrate. Religion had been polluted in innumerable ways. The public instruction retained almost nothing pure. The government of the Church was in the greatest confusion, and breathed nothing but shocking barbarity. The order of civil society no longer subsisted. The great body of the people were torn like wild beasts by the Romans and Herod. So much the more glorious was the restoration, which a state of affairs so desperate did not allow them to expect. Παιδὸς may here be taken either for child or for servant: but the latter signification is more appropriate. Israel is called, in this as in many other places, the servant of God, because he had been received into the family of God.

So as to be mindful Mary assigns the reason why the nation, when verging to ruin, was received by God; or rather, why God lifted it up when already fallen. It was to give an illustration of his mercy in its preservation. She expressly mentions that God had remembered his mercy, which he might appear in some sort to have forgotten, when he permitted his people to be so fearfully distressed and afflicted. It is customary to ascribe affections to God, as men conclude from the event itself, that he is offended with them, or that he is reconciled. Now, as the human mind forms no conception of the divine mercy, except so far as it is presented and declared in his own word, Mary directs her own attention and that of others to the promises, (62) and shows that, in the accomplishment of them, God has been true and faithful. In this sense, Scripture makes frequent mention of God’s mercy and truth, (Micah 7:20;) because we shall never be convinced of his fatherly kindness toward us, unless his word, by which he hath bound himself to us, be present to our recollection, and unless it occupy, as it were, an interterm is here, as at Acts 20:35, and often in the classical writers, used metaphorically in the sense of to protect, support.” — Bloomfield. mediate position between us, to link the goodness of God with our own individual salvation. By these words Mary shows, that the covenant which God had made with the fathers was of free grace; for she traces the salvation promised in it to the fountain of unmixed mercy Hence too we infer, that she was well acquainted with the doctrine of Scripture. The expectation of the Messiah was at that time, indeed, very general, but few had their faith established on so pure a knowledge of Scripture.

(61) ᾿Αντιλαμβάνεσθαι , denotes properly to lay hold of any thing, or person, by the hand, in order to support it when it is likely to fall; but the

(62)Marie se propose les promesses, et nous ramene tous a la consideration d’icelles.” — “Mary presents to herself the promises, and leads us all to the consideration of them.”

Bibliographical Information
Calvin, John. "Commentary on Luke 1:54". "Calvin's Commentary on the Bible". https://www.studylight.org/​commentaries/​cal/​luke-1.html. 1840-57.

Smith's Bible Commentary

Luke, the author of this third gospel, was called by Paul the apostle "the beloved physician." There is some speculation that his patron was a man by the name of Theophilus. In those days physicians were often slaves. And there are some who theorize that Luke was Theophilus' personal physician and servant. Whether or not that be so is only a matter of speculation, and thus, worthless to delve into.

Luke was a Greek. And he is the only Gentile to have the privilege of placing scripture in that holy canon of scripture, which we recognize as inspired of God. And there are two New Testament books that are ascribed to Luke. Of course, the gospel according to Luke and then the Acts of the apostles, which he begins again addressing himself to Theophilus saying, "The former treatise have I made onto thee, O Theophilus, of all that Jesus began both to do and to teach" ( Acts 1:1 ).

There are some who say that the word Theophilus is not actually a person at all, but just the word in Greek, Theophilao is "lover of God". And so that Luke is actually addressing his letter to the lovers of God. However, the people were usually named after hopes or aspirations or whatever of their parents, and there is no real reason to believe that Theophilus was not an actual person. In fact, being addressed as the most excellent Theophilus indicates that he was actually a ruler in the Roman Empire, as that is a title that is given to men who had a ruling position within the Roman Empire.

Luke introduces the gospel to Theophilus in the first four verses of chapter one.

Forasmuch as many have taken in hand to set forth in an orderly fashion those things which are most surely believed among us, even as they delivered them onto us, which from the beginning were eyewitnesses, and ministers of the word; It seemed good to me also, having had a complete understanding of all of these things from the very first, to write unto thee an orderly progression, most excellent Theophilus. That you may know the certainty of those things, wherein you have been instructed ( Luke 1:1-4 ).

So Luke here declares that he has heard the message from those persons who were actually the eyewitnesses to these things. Now Luke, no doubt, interviewed personally Mary, in order that he might get a complete understanding concerning the circumstances that were surrounding the birth of Jesus. Luke, being a doctor, would be interested in various aspects that bordered on the medical profession. And it is obvious that he received the information of chapters one and two directly from Mary. And so from his interview with Mary and his questioning of Mary, he got the information for chapters one and two. And the information in these two chapters is not found in detail like this in the other gospels. He had heard Peter and John and those who had been with Jesus, those who were eyewitnesses, he heard their stories, as they told of their relationship with Jesus and of the work and the ministry that Jesus preformed. And then he, no doubt, questioned them more thoroughly to get a more complete understanding. And having what he feels to be a complete understanding of the story, he then proceeds to write to this man Theophilus, in order that he might realize the certainty of those things that he had heard.

Now Luke begins then the actual story of the gospel of Jesus by dealing with the birth, first of all, of John the Baptist, who was to be the forerunner of Jesus Christ.

And so there was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth ( Luke 1:5 ).

So immediately we are introduced to the persons that will be involved in the first part of his narrative here.

Zacharias of the tribe of Levi, making him then one of the priests. He was of the family of Abirim. His wife was also of the tribe of Levi. She was a descendent from the family of Aaron. Now at this particular time in Israel, there were around 20,000 descendents from Levi, male descendents, involved in the priesthood. And in as much as it was, of course, impossible for all 20,000 to serve continually in the temple, each family had their turn to serve, and they served twice during the year for one-week periods. And when it was the turn of your family to serve, they would cast lots to determine what particular aspect of the service you would be engaged in. And maybe once in a lifetime the priest would have his lot to fall upon the offering of the incense before the altar of incense before the Lord. This was usually just a once in a lifetime; one day in your life you get this glorious privilege of going in with the incense before the altar of incense to offer it before the Lord for the people. And so this was surely a significant and a special day for Zacharias, who during the time that he was serving there, the lot fell on him for this particular task.

Now we are told concerning Zacharias and Elisabeth that:

They were both righteous before God, [they] walked in all of the commandments and the ordinances of the Lord blameless ( Luke 1:6 ).

Two beautiful, righteous people who are quite insignificant as far as the world is concerned. People who loved the Lord, people who walked with the Lord, people you would have never heard about, unless they had been so involved in the story of Jesus Christ. The people, because of their involvement, we are told of them.

Now we are also told that:

They had no child, because Elisabeth was barren; and they were both now well stricken in years ( Luke 1:7 ).

That is, the years had taken their toll; they were bent over. They had become feeble. And the idea of well stricken in years is that of feebleness as the result of age.

In that culture it was considered a curse for a woman not to bear a child. And it was legal grounds for divorce. Had Zacharias desire to put away Elisabeth because of her inability to bear children, no one would have questioned him. It would have been accepted by everybody. But, no doubt, there was a tremendous love that they shared together, and they shared this grief and this sorrow together that they were unable to have children.

Now it came to pass, that, while he was fulfilling the priest office before God in the order of his course ( Luke 1:8 ),

They had the priestly orders, and this was one of the weeks that he had to come in for his particular duty of service.

According as was the custom of the priest office, his lot fell that he might burn incense when he went into the temple of the Lord ( Luke 1:9 ).

And you can imagine the excitement of this old man, probably the only day in his life. And he probably had given up by now ever having the opportunity of burning incense. When the lots were drawn, his was that lot to burn the incense before the Lord that day.

And the whole multitude of people were praying outside at the time of incense ( Luke 1:10 ).

Now they would go in before the altar of incense, and they would take this little golden bowl that had burning coals that had been taken from the altar where they had offered the sacrifice. The lamb was offered in the morning and in the evening. And they would take the coals from the altar, put it in this little golden bowl, and then they would put the incense on top. And they would go in swinging this little incense burner before the altar incense, and the smoke, the sweet smelling smoke, would ascend up, and it was a beautiful symbolism of how God receives the prayers of His people. Our prayers that we offer to God arise before God as a sweet smelling odor, pleasant, beautiful.

In the book of Revelation, chapter 5, when the lamb takes the scroll out of the right hand of Him who is sitting upon the throne, John said, "And the twenty-four elders came forth with their little golden bowls, full of odors, which are the prayers of the saints, and they offered them before the throne of God" ( Revelation 5:8 ).

Now you remember that when God gave to Moses the instructions for building the tabernacle, and all of these furnishings, and the methods of worship were established, the Lord told Moses over, and over, "Now be careful that you make it exactly according to plan." And the reason why he was to make it exactly according to the plan that was given to him was because this whole thing was a model of what is in heaven. If you want to know what the heavenly scene, the throne of God and all looks like, you can study the tabernacle. And it was a model of heavenly things. So, as the priest on earth would take this little golden bowls and fill them with incense and the incense would arise as the prayer, a sweet smelling savor before God, so in heaven. Chapter 5 of Revelation, we see it fulfilled in the heavenly scene, as the twenty-four elders offer their little golden bowls full of odors, which are the prayers of the saints.

So a beautiful symbolism there. And so in offering the incense before the altar of incense, which was in the inner court of the temple, in the holy place, not the holy of holies--only the high priest went in there once a year, but the holy place which was just outside of the holy of holies.

And while he was there, the multitude of people were waiting outside. Because it was then customary when he came out to place the blessing of God upon the people. It was a special occasion, and the people would wait for the priest to come out and give them this blessing.

And there appeared onto him an angel of the Lord standing on the right side of the altar of incense. And when Zacharias saw him, he was troubled, and fear fell upon him. But the angel said onto him, Fear not, Zacharias: for thy prayer is heard ( Luke 1:11-13 );

What prayer? For years he had been praying, "Lord, please give me a son." It really gives to us encouragement for persistence in prayer. He didn't give up. Even though he was now old. Well stricken with years. He was still praying, "Oh, Lord, I'd love to have a son."

thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name, Johanam ( Luke 1:13 ).

Which means the Lord is gracious. It is shortened to John, but the full name is actually Johanam.

And thou shalt have joy and gladness; and many will rejoice at his birth. For he shall be great in the side of the Lord, and he shall drink neither wine, nor strong drink; and he shall be filled with the Holy Spirit, even from his mother's womb. And many of the children of Israel shall he turn to the Lord their God. And he shall go before him [that is the Messiah] in the spirit and in the power of Elijah, 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 ( Luke 1:14-17 ).

Now the last word of God to man prior to this was in Malachi, the fourth chapter. And the last word of God to man was in Malachi 4:5 ,"Behold, I will send you Elijah the prophet before the coming of the great and awesome day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse."

That was the last word of God to man in the old covenant period, prior to the angel meeting Zacharias there at the altar of the Lord. And it is interesting though the Lord has been silent for four hundred years, that very promise, which was the last promise of the old testament, is the first word of the Lord in the new testament, which is the fulfillment of that prophesy, which is about to take place, as this child that will be born, will go forth in the spirit and in the power of Elijah.

Now there is a lot of confusion as regards to John the Baptist, and the prophesy of the coming of Elijah. In John's gospel we are told that as John was baptizing at the Jordan River, the Pharisees came out and they demanded of him his authority, and who gave him the authority to do these things. They said, "Are you the Messiah?" He said, "No." They said, "Are you Elijah?" He said, "No." "Then who are you?" He said, "I am just the voice of one crying in the wilderness; prepare ye the way of the Lord, make straight His path" ( John 1:20-23 ).

And yet, here the angel of the Lord tells his father that he will be going forth in the Spirit and in the power of Elijah.

Now the confusion exists in the fact that there were two comings of the Messiah. The first coming that we find recorded here in the gospel. The second coming for which we presently wait. And even as Elijah will appear before Jesus comes again. So John the Baptist came in the Spirit and in the power of Elijah. And if a person is able to accept it, he was the fulfillment of that promise of Elijah coming before the Lord, to cause the hearts of the children to turn to their fathers, and their fathers to their children.

So the confusion lies in the fact that there are two comings of the Messiah, as well as the two comings of Elijah, both of them to prepare the people for the coming of the Lord.

He shall be great in the sight of the Lord. He was to be as a Nazarene. Not drinking wine or strong drink, but filled with the Holy Spirit, from his mother's womb.

In a little bit we will be studying where Mary, when she received word that she was to be the instrument through which the Messiah was to be born, went to this little village of Juda, the home of Elisabeth, who at that point was six months pregnant. And when Mary walked in and greeted Elisabeth, Elisabeth felt the baby leap in her womb, and Elisabeth was filled with the Holy Spirit.

So at that time, no doubt, John was also filled with the Holy Spirit, a prenatal experience, which is quite interesting indeed. Even from his mother's womb.

Now though Zacharias had been praying that he might have a son, the prayers had not really been prayers of faith anymore, just of a hardly even a glimmering hope. Because when this angel told him that he was to have a son, he didn't believe it. And he challenged the angel.

Zacharias said onto the angel, Whereby shall I know this? for I am an old man, and my wife is well stricken in years. And the angel answering said onto him, I am Gabriel, that stand in the presence of God; and I've been sent to speak to thee, and to show thee this glad tidings. And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because you did not believe my words, which shall be fulfilled in their season ( Luke 1:18-20 ).

It is interesting to me that we so often put such great emphasis upon our faith that God will do a certain thing. As though God is almost impotent apart from man's faith, to operate, or to work. But here with Zacharias, the angel said, "Alright, you want a sign? You're not going to be able to speak until the day the child is born, because you didn't believe."

The things that God is going to perform, whether you believe it or not, God is going to do it. Your unbelief will not stop the work of God. It will not hinder the purposes of God. And so many times they put heavy trips on us. You know, as though God's work is totally responsible upon my hanging in there and believing, and I feel so guilty because maybe I failed God, and thus, people are lost, or whatever, because I failed God. No, God's purposes shall stand, whether I believe it or not. You see, your believing or not believing doesn't really hinder the work of God. He is going to do what He is going to do, in spite of us. And that's sort of comforting, because I'd hate to think that God's work depended on me and my faithfulness.

You remember when the children of Israel were threatened with extinction because of Haman's getting the king to sign the degree that all the Jews were to be put to death on a certain day. And Mordecai sent a message to Esther that she should go in before the king and plead the cause of her people. And she responded, "You just don't do that, that's not the protocol of the court. Even as his wife I can't go in there anytime I want to see him. I can't go in there unless he calls me in. And if anyone would there to go in before the king, not being called, you're putting your own life in jeopardy. Because if he doesn't raise the scepter, they'll put you to death immediately. And so Mordecai sent an answer back, "Do you think that if this degree goes through that you're going to escape? How do you know, Esther, but what God didn't bring you to the kingdom for just this purpose?" And then he said, "If you altogether fail, then their deliverance will arise from another corner." God is going to deliver His people. His purposes are going to stand. God is going to deliver His people. But you will lose out completely.

Now God's work is going to be done. You may lose out on those rewards and blessings that you could have experienced, had you've been faithful. But your unfaithfulness is not going to stop that which God has purposed to do.

And so here is Zacharias, filled with unbelief. "How can I know this? I am old man, my wife is an old woman. What do you mean I am going to have a son?" " I am Gabriel."

The last appearance of Gabriel to our knowledge on the earth was about a little over five hundred years prior to this particular event, when Gabriel appeared to the prophet Daniel and gave to Daniel one of the clearest prophesies concerning the time of the coming of the Messiah. It was Gabriel who said unto Daniel that there are seventy sevens determined upon the nation of Israel, to finish the transgression, to make an end of iniquity. To bring in the everlasting righteousness. To anoint the most holy place. To complete the prophetic picture. And no one understand from the time the commandment goes forth to restore and rebuild Jerusalem, to the coming of the Messiah, the prince, will be seven sevens and sixty-two sevens. The walls should be built again in troublous times. And after the sixty-nine sevens will the Messiah be caught off, and receive nothing for Himself, and the people will be dispersed.

And so this amazing prediction of the time of the coming of the Messiah was given by none other than our friend Gabriel. Sort of a timeless fellow, because now it's over five hundred years later, and he shows up on the scene again. Probably looking as young and fresh as ever. Announcing now to Zacharias that his wife Elisabeth was to bear the son, which was to be the forerunner of the Messiah, as he will go forth in the Spirit and in the power of Elijah to fulfill the prophesy of sending the messenger before the face of the Lord.

It would appear that as God has set in order the things of the universe, that He probably placed Gabriel as the overseer in charge of the details of getting His Son into the world. Preparing the people on the earth, preparing Mary, because it was Gabriel who appeared to Mary. Preparing here Zacharias. It would seem that he has a hard time keeping secrets. He appeared five hundred years earlier and spilled the beans to Daniel of a time that the Messiah would be coming. And so here he is again, some five hundred years later. It will be interesting to meet Gabriel, looking young and fresh as ever, as he is one of those special angels that God has committed great responsibilities to. And I for one am quite anxious to meet Gabriel. Now, I don't expect him to sit on my bed and pet my dog. And for you who have read that book, you know what I am talking about.

Now the people waited for Zacharias, [They were waiting outside for that blessing from the priest.] and they marveled that he tarried so long in the temple. And when he came out, he could not speak unto them: and so they perceived that he had seen a vision in the temple; for he beckoned unto them, and he remained speechless. And it came to pass, that, as soon as the days of his ministration were accomplished, he departed to his own house ( Luke 1:21-23 ).

So, because they only served for a week at the time. In just a few days he left there, Jerusalem, and went to Judea, which is nearby Jerusalem, actually.

And after those days his wife Elisabeth conceived, and she hid herself for five months, saying, Thus has the Lord dealt with me in the days wherein he looked on me, to take away my reproach from among men ( Luke 1:24-25 ).

Her inability to bear children caused her to be a reproach. But the Lord, she says, has taken that away.

And in the sixth month [the same fellow] the angel Gabriel was sent from God to a city of Galilee, named Nazareth. To a virgin who was espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary ( Luke 1:26-27 ).

Three terms we need to deal with: engaged, espoused, and married. A person could become engaged when they were two years old, because for the most part, marriage was by arrangement. So parents would get together, they would be friends. You have a pretty little girl, your friends would have a nice little boy, and we're friends with each other, why don't we have your son marry my daughter? And we make the arrangements. And so here these little kids, they are four years old, walking around saying, "Well, we're engaged." Because the arrangements had been made by their parents that they would have each other as husband and wife. They felt that decisions as important as marriage should never be left to the capriciousness of youth. They felt that young people didn't have enough wisdom to choose their mates.

Now as they became older, and usually they were married by the age of fifteen or sixteen years old. And as they became older, one year before they had the marriage ceremony, they entered into a period known as espousal, where they were as though they were married, in that they were committed completely to each other, but there was never a consummation of the marriage during this period of time. However, once they entered into the period of espousal, they were considered married to the extent that if the fellow wanted to break it off, he had to actually get a divorce, even though the marriage at this point had never been consummated.

So Mary and Joseph were in this period of espousal. Where they were totally committed to each other and to the marriage of each other, and yet, the marriage was not to be consummated until the ceremony at a later time.

And so, "To the virgin who was espoused," she was in this period of the one year before the actual consummation of the marriage, "to a man whose name was Joseph of the house of David, and the virgin's name was Mary."

And the angel Gabriel came in unto her, and said, Hail, thou art highly favored, the Lord is with you: blessed art thou among women. And when she saw him, she was troubled at what he was saying, and thought in her mind what kind of a greeting is this. And the angel said unto her, Fear not, Mary: for thou hast found favor with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shall call his name Jehoshua ( Luke 1:28-31 ).

Which in Greek is Jesus, but in Hebrew Jehoshua, which means, Jehovah is salvation.

Now you remember in Matthew's gospel when Joseph found out that Mary was pregnant, and he was really troubled by it, because they were espoused. He thought he might just give her a bill of divorcement, put her away privately, because if he would her expose her publicly she'd be stoned to death. And the angel of the Lord came to Joseph at night and said, "Fear not to take Mary as your wife. That which is conceived in her is of the Holy Spirit, and thou shalt call His name Jehoshua" ( Matthew 1:20-21 ). So both Mary and Joseph were instructed by the angel of the Lord in the naming of Jesus. But when he told Joseph, "Call his name Jehoshua," he said, "For He shall save His people from their sins."

So the name is extremely significant because it expresses the mission of Jesus, and that is bringing God's salvation to men. Jehoshua, the Lord is become our salvation.

Then the angel Gabriel went on to say,

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 ( Luke 1:32 ):

And, of course, throughout the Old Testament prophesies, there was that promise that the Messiah would sit upon the throne of David, to order it, and to establish it in righteousness and in judgment, from henceforth, even forever.

And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end ( Luke 1:33 ).

In the book of Revelation, again, that glorious song that Handel has put to music, "King of Kings and Lord of Lords, forever and ever, hallelujah, hallelujah."

So the angel is telling about the eternal reign of Jesus Christ.

Then said Mary unto the angel, How shall this be, seeing I know not a man? ( Luke 1:34 )

Now there is a vast difference between the question of Zacharias and the question of Mary. Zacharias was questioning the word of the Lord. Mary was only asking information on the procedures. "How is this to be, seeing I know not a man?" Hers was not the question of doubt. Hers was only an inquiring question as to the manner by which it should be fulfilled. She believed. And that is pointed out a little later as Elisabeth said, "Blessed art thou who hast believed the words that the Lord spoke to thee."

She believed the word that the Lord spoke to her. However, she didn't know by what process it was to be fulfilled, and that really was her question. "How is this going to be, seeing I am a virgin, I know not a man?"

And the angel answered and said unto her, The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy one which shall be born of thee shall be called the Son of God. And, behold, thy cousin Elisabeth, has also conceived a son in her old age; and this is the sixth month of her pregnancy, who was called barren. For with God nothing shall be impossible. And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her ( Luke 1:35-38 ).

There is sometimes within the Protestant circles, perhaps a backlash to that position that the Catholics have sought to place Mary in as the intercessor, and even some today, the co-redemptress, and there is that backlash among Protestants, oftentimes, to sort of put Mary down. However, as the angel said unto her that she was highly favored, that the Lord was with her and she was blessed among women. Surely when God chose an instrument by which to send His Son into the world, I am certain that He chose an instrument that He has thoroughly prepared. And I believe that Mary must have been one of the most beautiful of character of any woman who has ever lived. And I think that we can demonstrate this actually in the text. That she was a extremely unique individual.

Now remember it is possible that at this point she was only about sixteen years old. And yet, there is such a depth of character that is demonstrated in her. And it begins right here as when the angel tells her all of these remarkable, unusual things that are bound to create problems, as they did with Joseph her espoused husband, she said, "Behold the handmaid of the Lord, be it unto me according to thy word." With other words, she submitted herself to the purpose of God. "Here I am, let the Lord do as He pleases in my life." That kind of commitment. And I am just intrigued. And Mary is another one that I want to meet. What an unusually remarkable person. Surely the most blessed of any woman who has ever lived.

Now culturally it was the dream, the hope, the desire of every Jewish girl to be the instrument through which God would send the Messiah into the world. And thus, many young Jewish girls, when they had a boy born to them, would call his name Joshua. Hoping that maybe God would use that child to be the instrument of His salvation. And that was a reason, one of the reasons why being barren was considered such a curse. You have no opportunity to be the mother of the Messiah if you are barren. And that was the hope of every young Jewish girl to be the instrument that God would use, the dream, the hope. And with Elisabeth being barren, she had lost that hope. And, of course, everyone who was barren, they would lose the hope. "Oh, I can't be the instrument." And that was a very disappointing thing to them, to feel, "I can't be the instrument that God uses to accomplish His purpose."

Oh, that we would be concerned about being the instrument though which God accomplishes His purposes. Today, the Drews are very interesting people. They have an interesting religion that really they don't even know what it is. In the Drews religion, it's a break off from the Moslems, but only their priests know what they believe; the people don't know what they believe. And the priest does the whole religious bit for them. They know they are Drews, and they know that this is their religion and all, but only the priests know what it's all about. And they know what they believe, but the people don't. And many of the men, though, are priests. And as you go through the Drews' villages today, you will see these men wearing these pants with these large pouches in the front. For one of the things that the Drews do believe is that when the Messiah comes, He will be born of a man. And so going through their villages, and it's fascinating to go through the Drews' villages, and see these huge baggy pants in the front, these sacks that hang down in the front, and these man wear these in case they are the one that God chooses to send the Messiah through him.

In other words, they are they ones that get pregnant with the Messiah, and so they are prepared for it by wearing these pants with these large baggy things in the front. They are all set for their pregnancies. They already got their maternity clothes.

But such was the hope of every young girl in Israel. And the fulfillment of that hope came to one, a young girl from Nazareth. A beautiful young girl in character and spirit named Mary.

And Mary arose in those days, and went into the hill country with haste, to the city of Juda; and she entered into the house of Zacharias, and she greeted Elisabeth ( Luke 1:39-40 ).

That word saluted is an old English word, and it actually means greeted. In the marriage ceremony they used to say, "You may now salute your bride." But during World War II, too many of the guys were not really understanding the old English word salute, and so it's now something that you say, "You may now kiss your bride."

So she entered into the house of Zacharias and greeted Elisabeth.

And it came to pass, that, when Elisabeth heard the [greeting] salutations of Mary, that the baby leaped in her womb; and Elisabeth was filled with the Holy Spirit: and she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For, lo, as soon as I heard the voice of your greeting sounding in my ears, the babe leaped in my womb for joy. And blessed is she that believes: for there shall be a performance of those things which were told her from the Lord ( Luke 1:41-45 ).

I suppose that this would be an appropriate place to talk about abortion.

There was John the Baptist six months along, and yet, there was some kind of a recognition, for when Mary spoke, he responded it to it in the womb.

We are told that as the child is in the womb, that it begins to understand and to recognize voices. That you pregnant mothers should talk to your child. For if you are talking to them while you are still pregnant, they will be comforted by your voice after they are born, because they have learned to recognize it. More and more are we discovering interesting facets of that fetal development. And here at six months with John there was that capacity to leap for joy in his mother's womb when he heard the voice of Mary.

Now remember she is speaking by the Holy Spirit. And thus, we have the word of the Holy Spirit that the child leaped for joy, at the word of Mary.

We talked a little bit this morning about what factors are considered in determining what is right and what is wrong in our present society. And the effect that the philosophy has had upon our entire culture. The idea that the morees determine in a society what is accepted and unacceptable behavior. What is good, what is bad, what is right, and what is wrong. And in this particular philosophical determination, if enough people within a society began to practice a certain thing, it becomes then socially acceptable, or it becomes good, or becomes right, because that is determined by the mores of the society itself. Accepting that God does not exist, because it has to come from a totally humanistic base. God does not exist. And therefore, there is no godly standard for right or wrong. And in as much as there is no goodly standard for right or wrong, right or wrong is determined strictly by the practices, the mores of a particular society. And the sociologists will show that there are societies where the father has nothing to do with the children. And so in that society it is perfectly alright as the uncle takes the father role within the home. There are societies where they have a plurality of wives, or a plurality of husbands. And because it's the accepted practice of the society, no one thinks wrong of it or thinks it's bad or evil, and because the mores determine what is right and what is wrong. So you get enough people doing something, and suddenly it becomes right. And so we get enough abortions, killing millions of innocent babies, but it's alright because it has become part of the mores. No one is supposed to say anything against it.

I have a hard time handling my emotions around a child. I become foolish. I try to come to their level a bit to communicate with them. I am so fascinated with children. I love children so much. I love little boys, and I love little girls. And to me there is nothing more enjoyable than communicating with children. Seeing their responses. I love to study their faces. I love to study their habits. I love to study just children. I can hold them and just look at them for hours on end, watching them, watching the changing expressions and all. I love to see them develop and grow. That is why I have such tremendous difficulty with child abuse. Where an adult would deliberately abuse a little child. Hurt it, damage it, beat it, destroy it. And unfortunately, it is a rising, increasing problem in our society.

In fact, in L. A. County this year there have been more murders of infants than any time in the history of L. A. It's at record heights. Babies that are beaten to death, they are drowned, or suffocated, abused. It's reached record proportions this year. And I have such difficulty with this. My body begins to recoil. I have to put it out of my mind, because I just can't think about to long, it just affects me too deeply. But I wonder if much of this isn't attributed to the fact that we've began to put a cheaper value on life by the legalizing of abortion. You see, it's alright to abuse the child, as long as it hasn't been born yet. But if it is alright to abuse that child because it really doesn't understand much, it hasn't been born yet, then I wonder if the next step, it, well, it doesn't really understand too much of what's going on, so what difference does it make if you abuse the child? Because it doesn't really know or understand much yet. Whether or not that has anything to do with it, all I know is that with cheapening of the value of life, it seems to be following through all the segments of our society. And I think that we have some extremely dangerous sociological implications that will arise, from some of these humanistic, liberal legislative decisions that are being made. And I only say that to warn you. I don't think we're going to have to deal with it too long. I don't think God will allow things to go on much longer; I would be very shocked if He does.

All I can say, if I was the Lord, I would have closed it down a long time ago.

Now Elisabeth said onto her,

Blessed is she that believed ( Luke 1:45 ):

Mary believed.

for there shall be a performance of those things which were told her from the Lord. And Mary said ( Luke 1:45-46 ),

And here we now get an insight into the beautiful depth of this young girl, as she began to just worship the Lord.

My soul doth magnify the Lord, and my spirit hath rejoiced in God my Savior. For he has regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed. For he that is mighty hath done to me great things; and holy is his name. For his mercy is on them that fear him from generation to generation. For he hath shown strength with his arm; he hath scattered the proud and the imagination of their hearts. He hath put down the mighty from their seats, and exalted them of low degree. He has filled the hungry with good things; and the rich he hath sent empty away. He's helped his servant Israel, in remembrance of his mercy; And as he spake to our fathers, to Abraham, and to his seed for ever [in a reference to the promise of God to Abraham, that through thy seed all nations of the earth will be blessed]. And Mary stayed with her for about three months ( Luke 1:46-56 ),

Probably until the time that John was born.

and then she returned to her own house ( Luke 1:56 ).

Probably stayed to help during this period of pregnancy.

Now she speaks here, beginning with verse Luke 1:51 , of the revolution that God creates. First of all, "He has scattered the proud and the imagination of their hearts." And so the first revolution is really an individual revolution of God scattering the proud. The second, "He put down the might from their thrones, and exalted them of low degree." And then thirdly, "Filled the hungry with good things, and sent the rich away empty," an economic revolution.

Now Elisabeth's full time came that she should be delivered; and she brought forth a son. And her neighbors and her cousins heard how the Lord had shown great mercy upon her; and they rejoiced with her. And it came to pass, that on the eight day they came to circumcise the child; they called him Zacharias, after his father. But his mother answered and said, Not so; he shall be called Johanan [God is gracious]. And they said unto her, There is none of your family that is called by that name. And they made signs to his father, how he would have him to be named. He asked for a writing tablet, and he wrote, saying, His name is John [or Johanan]. And all of them marveled ( Luke 1:57-63 ).

Now when a woman was in labor, the neighbors would begin to gather, they would bring their musical instruments, and they would bring food and they prepare for a great party when the child was born. And when the child was born, and they would say, "It's a boy," the musicians would start playing, and they all dance, and they would have a big party. If when the child was born, and they said, "It's a girl," they take their musical instruments, fold them up, and go home.

In those days it was considered a great blessing to have a boy born in the home. But girls were sort of disregarded. It took really the teachings of Jesus Christ to elevate women to their proper level. Placing upon them that glory, honor that they deserve.

You women should be extremely thankful for Jesus Christ. All you have to do is go into a culture where the gospel of Christ has not had a strong influence, and look at the role of the woman, and you will appreciate more and more what Jesus Christ has done for you.

Look at the Bedouin society, look at the Indian culture, look at the culture of those people in New Guinea. Read the book, Lords of the Earth, it's a tremendous sociological insight into the culture of the New Guineans before the coming of Christianity. You'll really appreciate what Jesus Christ has done, in His elevation of womanhood, to its beautiful, proper place.

Now as soon as he had written on the tablet, his name is John,

His mouth was opened, and his tongue was loosed, and he spoke, and praised God. And fear came on all those that dwelled about them: and all of these sayings were noised abroad throughout all of the hill country of Judea. And all they that heard them laid them up in their hearts, saying, What kind of a kid is this going to be? For the hand of the Lord was with him. And his father Zacharias was filled with the Holy Spirit ( Luke 1:64-67 ),

Now Elisabeth was filled with the Holy Spirit when Mary greeted her. Now Zacharias is filled with the Holy Spirit,

and he prophesied, saying, Blessed be the Lord God of Israel; for he has visited and redeemed his people ( Luke 1:67-68 ),

Blessing God for, first of all, the fact that God has visited His people. Jesus Christ is God, manifested in the flesh. And through the inspiration of the Holy Spirit, as he is prophesying, the first declaration is that God, the Lord God of Israel, has visited His people. "In the beginning was the Word, the Word was with God. The same was in the beginning with God, and the Word was made flesh, and dwelt among us" ( John 1:1-2 , John 1:14 ).

He visited His people. But the purpose of His visit was redemption. He was visited and redeemed His people. Jesus, in announcing His purpose, declared, "For the Son of man has come to seek and to save that which was lost" ( Luke 19:10 ). Redemption, the purpose of the coming of Christ. The Lord has raised up a power of salvation. The horn was always symbolic of power. And so He's raised up the power to salvation in the house of His servant David.

Paul said, "I am not ashamed of the gospel of Jesus Christ: it is the power of God unto salvation to those that believe" ( Romans 1:16 ).

The preaching of the cross is to them that perish, foolishness, but unto us who are saved, thereby it is the power of God.

Oh, blessed be God. He has visited His people. God has come to bring redemption, to give power for salvation through the house of His servant David.

As he spoke by the mouth of the holy prophets, which have been since the world began ( Luke 1:70 ):

Recognizing that the prophesies concerning the Savior, concerning the Messiah, have been in existence from the beginning of men's existence from the beginning of the fall, actually from the time of the fall, when God said to the woman, "Cursed be the serpent. Crawl upon the earth." But then He said that the seed of the woman will bruise his head. That sin would be destroyed by the seed of the woman. Blessed be God, He has brought now the power of salvation. He has redeemed through the seed of the woman, through the virgin-born child.

For God is performing the mercies that he has promised to our fathers, and he is remembering his holy covenant; the oath which he swore to our father Abraham ( Luke 1:72-73 ),

"Through thy seed shall all the nations of the earth be blessed."

That he would grant unto us, that we, being delivered out of the hand of our enemies, might serve him without fear ( Luke 1:74 ),

Salvation is more than being saved from. Yes, God has delivered us from the hand of our enemy, but He has saved us for the purpose that we might serve Him, without fear.

In holiness and in righteousness ( Luke 1:75 )

Now both holiness and righteousness have as their root idea that of being right. But holiness is a rightness of character, whereas righteousness is a rightness in conduct. But the one springs out of the other. Holiness is the root. Righteousness is the fruit that springs forth from the root. The difficulty that so many people have today is their endeavor to be right without holiness. But ultimately, any endeavor to be right will break down, for there is no motive strong enough to maintain righteousness, other than holiness. You've got to be pure at the core. You've got to have the holiness, the right attitude, if you are to have the right actions or activities.

And so it is God's purpose, first of all, that we walk before Him, or serve Him in holiness. That God does that work within our heart, changing our character, our life, in order that we might also serve Him in righteousness.

The Pharisees had a system of righteousness apart from holiness, and it was total failure. And Jesus remarked on the failure. He said, "Unless your righteousness exceeds that of the scribes and the Pharisees, you're not going to enter the kingdom of heaven" ( Matthew 5:20 ). So to the disciples that must have been one of the most shocking statements that Jesus had ever made. Because who was more right, who did the things more right than did the Pharisees? And yet, unless your righteousness exceeds those, you're not going to make it, Jesus said. Why? Because theirs was a righteousness without holiness. It wasn't from the heart. Their attitudes were stinking according to Jesus.

"The outside you're like a whitened sepulchre, but inside dead man's smelly bones. The outside of the platter is all clean, but the inside of the cup is filled with vermon. You may clean the outside, but the inside you have a righteousness without holiness, totally unaccepted. And unless your righteousness exceeds the scribes and the Pharisees, you are not going to make into the kingdom of heaven." Because you have to have a righteousness that springs from holiness. The holiness of character. And God's purpose that we serve Him in holiness and in righteousness,

all the days of our life ( Luke 1:75 ).

And now addressing the child. This is a prophecy concerning the one that the child is to go before, but concerning the child himself, little John lying there.

And thou, child, shall be called the prophet of the Highest ( Luke 1:76 ):

Jesus said, of all the prophets born of woman, there hasn't been a greater one than arise than John. "Thou shalt be called the prophet of the Highest."

for thou shalt go before the face of the Lord to prepare his ways; to give knowledge of salvation onto his people, by the remission of their sins. Through the tender mercy of our God; whereby the sunrising from on high hath visited us [Or the dayspring, or the sunrising, or the rising of the sun], to give light to those that sit in darkness and in the shadow of death, to guide our feet in the way of peace [again referring to Christ] ( Luke 1:76-79 ).

God, by His tender mercy, has sent the sunrise from on high to visit us, that He might give us light, for those who are sitting in darkness, and in the shadows. That He might guide our feet in the way of peace. Peace with God.

And so the child grew, and waxed strong in spirit, and was in the desert until the day of his showing onto Israel ( Luke 1:80 ). "

Bibliographical Information
Smith, Charles Ward. "Commentary on Luke 1:54". "Smith's Bible Commentary". https://www.studylight.org/​commentaries/​csc/​luke-1.html. 2014.

Dr. Constable's Expository Notes

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

This section parallels the one immediately preceding (Luke 1:5-25). Their forms are so similar that Luke must have arranged them to bring out the similarities between them. Gabriel announced the birth of Jesus as he had John’s birth. Again the fact of a divinely initiated birth announcement shows the unique significance of the individual to be born. In the preceding section the father was the main figure, but in this one the mother is.

"Luke presents the theology of the Incarnation in a way so holy and congruent with OT sacred history that any comparisons with pagan mythology [that the original readers may have made] seem utterly incongruous. Instead of the carnal union of a pagan god with a woman, producing some kind of semidivine offspring, Luke speaks of a spiritual overshadowing by God himself that will produce the ’holy one’ within Mary." [Note: Liefeld, p. 829.]

Luke may have obtained some of the intimate information in this section directly from Mary. In this section Luke stressed Jesus’ divine sonship (Luke 1:32; Luke 1:35) and His messianic role as ruler over God’s kingdom on earth (Luke 1:32-33). He also stressed God as the "Most High" (Luke 1:32; Luke 1:35; cf. Luke 1:76), the Holy Spirit’s power (Luke 1:35), and God’s grace (Luke 1:29-30; Luke 1:34-35; Luke 1:38).

Bibliographical Information
Constable, Thomas. DD. "Commentary on Luke 1:54". "Dr. Constable's Expository Notes". https://www.studylight.org/​commentaries/​dcc/​luke-1.html. 2012.

Dr. Constable's Expository Notes

3. Mary’s visit to Elizabeth 1:39-56

This section brings the parallel stories of John’s birth and Jesus’ birth together. The two sons had their own identities and individual greatness, but Jesus was superior. John began his ministry of exalting Jesus in his mother’s womb.

Bibliographical Information
Constable, Thomas. DD. "Commentary on Luke 1:54". "Dr. Constable's Expository Notes". https://www.studylight.org/​commentaries/​dcc/​luke-1.html. 2012.

Dr. Constable's Expository Notes

The last strophe (Luke 1:54-55) recalls God’s mercy to Israel and to Mary (cf. Isaiah 41:8-9; Isaiah 42:1; Isaiah 44:21). He had been consistently faithful to His covenant promises with His people having tempered judgment with mercy (cf. Micah 7:20). God’s past faithfulness gives hope for the future.

"One of the important functions of the Magnificat is to provide an initial characterization of the God whose purpose shapes the following story." [Note: Tannehill, 1:29.]

Bibliographical Information
Constable, Thomas. DD. "Commentary on Luke 1:54". "Dr. Constable's Expository Notes". https://www.studylight.org/​commentaries/​dcc/​luke-1.html. 2012.

Barclay's Daily Study Bible

Chapter 1

AN HISTORIAN'S INTRODUCTION ( Luke 1:1-4 )

1:1-4 Since many have set their hands to the task of drawing up an account of the events which were completed amongst us, telling the story just as those who were the original eye-witnesses and who became the servants of the word handed it down to us, I too made up my mind to carry out a careful investigation of all things from the beginning, and to write to you, Theophilus, your excellency, an orderly account of them, so that you might have in your mind a full and reliable account of the things in which you have been instructed.

Luke's introduction is unique in the first three gospels because it is the only place where the author steps out upon the stage and uses the pronoun "I." There are three things to note in this passage.

(i) It is the best bit of Greek in the New Testament. Luke uses here the very form of introduction which the great Greek historians all used. Herodotus begins, "These are the researches of Herodotus of Halicarnassus." A much later historian, Dionysius of Halicarnassus, tells us at the beginning of his history, "Before beginning to write I gathered information, partly from the lips of the most learned men with whom I came into contact, and partly from histories written by Romans of whom they spoke with praise." So Luke, as he began his story in the most sonorous Greek, followed the highest models he could find.

It is as if Luke said to himself, "I am writing the greatest story in the world and nothing but the best is good enough for it." Some of the ancient manuscripts are very beautiful productions, written in silver ink on purple vellum; and often the scribe, when he came to the name of God or of Jesus, wrote it in gold. Dr. Boreham tells of an old workman who, every Friday night, took the newest and shiniest coins out of his pay packet for Sunday's offering in church. The historian, the scribe and the workman were all filled with the same idea--only the best is good enough for Jesus. They always gave their utmost for the highest.

(ii) It is most significant that Luke was not satisfied with anyone else's story of Christ. He must have his own. Real religion is never a second-hand thing. It is a personal discovery. Professor Arthur Gossip of Trinity College, Glasgow used to say that the four gospels were important, but beyond them all came the gospel of personal experience. Luke had to rediscover Jesus Christ for himself.

(iii) There is no passage of the Bible which sheds such a floodlight on the doctrine of the inspiration of scripture. No one would deny that the gospel of Luke is an inspired document; and yet Luke begins by affirming that it is the product of the most careful historical research. God's inspiration does not come to the man who sits with folded hands and lazy mind and only waits, but to the man who thinks and seeks and searches. True inspiration comes when the seeking mind of man joins with the revealing Spirit of God. The word of God is given, but it is given to the man who is seeking for it. "Seek and you shall find" ( Matthew 7:7).

A SON IS PROMISED ( Luke 1:5-25 )

1:5-25 In the time of Herod, the king of Judaea, there was a priest called Zacharias, who belonged to the section of Abia. His wife was also a direct descendant of Aaron and her name was Elizabeth. Both of them were good people before God, for they walked blamelessly in all the commandments and ordinances of the Lord. They had no child because Elizabeth was barren and both of them were far advanced in years. When he was acting as priest before God, when his section was on duty, in accordance with the custom of priestly duty, it fell to him by lot to go into the Temple of the Lord to burn the incense. The whole congregation of the people was praying outside at the hour when incense was offered. The angel of the Lord appeared to him, standing at the right side of the altar of incense. When Zacharias saw him he was deeply moved and awe fell upon him. The angel said to him, "Do not be afraid, Zacharias, because your request has been heard and your wife Elizabeth will bear you a son and you must call him by the name of John. You will have joy and exultation and many will rejoice at his birth. He will be great in God's sight; he must not drink wine or strong drink and, even from the time he is in his mother's womb, he will be filled with the Holy Spirit. He will turn many sons of Israel to the Lord their God; and he himself will go before his face in the spirit and the power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to get ready a people prepared for the Lord." Zacharias said to the angel, "How will I know that this is going to happen? For I am an old man and my wife is far advanced in years." "I am Gabriel," the angel answered, "who stands before God, and I have been sent to speak to you and to tell you this good news. And--look you--you will be silent and unable to speak until the day these things happen, because you did not believe my words which will be fulfilled in their own time." The people were waiting for Zacharias and they were surprised that he was lingering so long in the Temple. When he came out he was not able to speak to them and they realized that he had seen a vision in the Temple. He kept making signs to them but he remained unable to speak. When the days of his time of service were completed he went away to his own home. After these days Elizabeth his wife conceived; and she hid herself for five months. "This is God's doing for me," she said, when he looked upon me to take away my shame among men.

Zacharias, the central character in this scene, was a priest. He belonged to the section of Abia. Every direct descendant of Aaron was automatically a priest. That meant that for all ordinary purposes there were far too many priests. They were therefore divided into twenty-four sections. Only at the Passover, at Pentecost and at the Feast of Tabernacles did all the priests serve. For the rest of the year each course served two periods of one week each. Priests who loved their work looked forward to that week of service above all things; it was the highlight of their lives.

A priest might marry only a woman of absolutely pure Jewish lineage. It was specially meritorious to marry a woman who was also a descendant of Aaron, as was Elizabeth, the wife of Zacharias.

There was as many as twenty thousand priests altogether and so there were not far short of a thousand in each section. Within the sections all the duties were allocated by lot. Every morning and evening sacrifice was made for the whole nation. A burnt offering of a male lamb, one year old, without spot or blemish was offered, together with a meat offering of flour and oil and a drink offering of wine. Before the morning sacrifice and after the evening sacrifice incense was burned on the altar of incense so that, as it were, the sacrifices might go up to God wrapped in an envelope of sweet-smelling incense. It was quite possible that many a priest would never have the privilege of burning incense all his life; but if the lot did fall on any priest that day was the greatest day in all his life, the day he longed for and dreamed of. On this day the lot fell on Zacharias and he would be thrilled to the core of his being.

But in Zacharias's life there was tragedy. He and Elizabeth were childless. The Jewish Rabbis said that seven people were excommunicated from God and the list began, "A Jew who has no wife, or a Jew who has a wife and who has no child." Childlessness was a valid ground for divorce. Not unnaturally Zacharias, even on his great day, was thinking of his personal and domestic tragedy and was praying about it. Then the wondrous vision came and the glad message that, even when hope was dead, a son would be born to him.

The incense was burned and the offering made in the inmost court of the Temple, the Court of the Priests. While the sacrifice was being made, the congregation thronged the next court, the Court of the Israelites. It was the privilege of the priest at the evening sacrifice to come to the rail between the two courts after the incense had been burned in order to bless the people. The people marvelled that Zacharias was so long delayed. When he came he could not speak and the people knew that he had seen a vision. So in a wordless daze of joy Zacharias finished his week's duty and went home; and then the message of God came true and Elizabeth knew she was going to have a child.

One thing stands out here. It was in God's house that God's message came to Zacharias. We may often wish that a message from God would come to us. In Shaw's play, Saint Joan, Joan hears voices from God. The Dauphin is annoyed. "Oh, your voices, your voices," he said, "Why don't the voices come to me? I am king not you." "They do come to you," said Joan, "but you do not hear them. You have not sat in the field in the evening listening for them. When the angelus rings you cross yourself and have done with it; but if you prayed from your heart, and listened to the thrilling of the bells in the air after they stop ringing, you would hear the voices as well as I do." Joan gave herself the chance to hear God's voice. Zacharias was in the Temple waiting on God. God's voice comes to those who listen for it--as Zacharias did--in God's house.

GOD'S MESSAGE TO MARY ( Luke 1:26-38 )

1:26-38 In the sixth month the angel Gabriel was sent from God to a town of Galilee called Nazareth, to a maiden who was betrothed to a man called Joseph, who belonged to the house of David. The maiden's name was Mary. He came in to her and said, "Greetings, most favoured one. The Lord is with you." She was deeply moved at this word and wondered what a greeting like that could mean. The angel said to her, "Do not be afraid, Mary, for you have found favour in God's sight. Look you--you will conceive and you will bear a son and you must call him by the name of Jesus. He will be great and he will be called the Son of the Most High; and the Lord God will give him the throne of David his father; and he will rule over the house of Jacob forever, and there will be no end to his kingdom." Mary said to the angel, "How can this be since I do not know a man?" The angel answered, "The Holy Spirit will come upon you and the Spirit of the Most High will overshadow you, and so the child who will be born will be called holy, the Son of God, and--look you--Elizabeth, too, your kinswoman has also conceived in her old age; and this is now the sixth month for her who is called barren, because there is nothing which is impossible with God." Mary said, "I am the Lord's servant. Whatever he says, I accept." And the angel went away from her.

Mary was betrothed to Joseph. Betrothal lasted for a year and was quite as binding as marriage. It could be dissolved only by divorce. Should the man to whom a girl was betrothed die, in the eyes of the law she was a widow. In the law there occurs the strange-sounding phrase, "a virgin who is a widow."

In this passage we are face to face with one of the great controversial doctrines of the Christian faith--the Virgin Birth. The church does not insist that we believe in this doctrine. Let us look at the reasons for and against believing in it, and then we may make our own decision.

There are two great reasons for accepting it.

(i) The literal meaning of this passage, and still more of Matthew 1:18-25, clearly is that Jesus was to be born of Mary without a human father.

(ii) It is natural to argue that if Jesus was, as we believe, a very special person, he would have a special entry into the world.

Now let us look at the things which may make us wonder if the story of the virgin birth is to be taken as literally as all that.

(i) The genealogies of Jesus both in Luke and in Matthew ( Luke 3:23-38; Matthew 1:1-17) trace the genealogy of Jesus through Joseph, which is strange if Joseph was not his real father.

(ii) When Mary was looking for Jesus on the occasion that he lingered behind in the Temple, she said, "Your father and I have been looking for you anxiously" ( Luke 2:48). The name father is definitely given by Mary to Joseph.

(iii) Repeatedly Jesus is referred to as Joseph's son ( Matthew 13:55; John 6:42).

(iv) The rest of the New Testament knows nothing of the virgin birth. True, in Galatians 4:4 Paul speaks of Jesus as "born of woman." But this is the natural phrase for any mortal man. (compare Job 14:1; Job 15:14; Job 25:4).

But let us ask, "If we do not take the story of the virgin birth literally, how did it arise?" The Jews had a saying that in the birth of every child there are three partners--the father, the mother and the Spirit of God. They believed that no child could ever be born without the Spirit. And it may well be that the New Testament stories of the birth of Jesus are lovely, poetical ways of saying that, even if he had a human father, the Holy Spirit of God was operative in his birth in a unique way.

In this matter we may make our own decision. It may be that we will desire to cling to the literal doctrine of the virgin birth; it may be that we will prefer to think of it as a beautiful way of stressing the presence of the Spirit of God in family life.

Mary's submission is a very lovely thing. "Whatever God says, I accept." Mary had learned to forget the world's commonest prayer--"Thy will be changed"--and to pray the world's greatest prayer--"Thy will be done."

THE PARADOX OF BLESSEDNESS ( Luke 1:39-45 )

1:39-45 In those days Mary arose and went eagerly to the hill country, to a city of Judah, and went into the house of Zacharias and greeted Elizabeth. When Elizabeth heard Mary's greeting the babe leaped in her womb and Elizabeth was filled with the Holy Spirit, and she lifted up her voice with a great cry and said, "Blessed are you among women and blessed is the fruit of your womb. Why has this been granted to me that the mother of my Lord should come to me? For--look you--when the voice of your greeting came to my ears the babe in my womb leaped with exultation. Blessed is she who believed that the things spoken to her from the Lord would find their fulfilment."

This is a kind of lyrical song on the blessedness of Mary. Nowhere can we better see the paradox of blessedness than in her life. To Mary was granted the blessedness of being the mother of the Son of God. Well might her heart be filled with a wondering, tremulous joy at so great a privilege. Yet that very blessedness was to be a sword to pierce her heart. It meant that some day she would see her son hanging on a cross.

To be chosen by God so often means at one and the same time a crown of joy and cross of sorrow. The piercing truth is that God does not choose a person for ease and comfort and selfish joy but for a task that will take all that head and heart and hand can bring to it. God chooses a man in order to use him. When Joan of Arc knew that her time was short she prayed, "I shall only last a year; use me as you can." When that is realized, the sorrows and hardships that serving God may bring are not matters for lamentation; they are our glory, for all is suffered for God.

When Richard Cameron, the Covenanter, was caught by the dragoons they killed him. He had very beautiful hands and they cut them off and sent them to his father with a message asking if he recognized them. "They are my son's," he said, "my own dear son's. Good is the will of the Lord who can never wrong me or mine." The shadows of life were lit by the sense that they, too, were in the plan of God. A great Spanish saint prayed for his people, "May God deny you peace and give you glory." A great modern preacher said, "Jesus Christ came not to make life easy but to make men great."

It is the paradox of blessedness that it confers on a person at one and the same time the greatest joy and the greatest task in all the world.

A WONDROUS HYMN ( Luke 1:46-56 )

1:46-56 And Mary said, "My soul magnifies the Lord, and my spirit has exulted in God, my Saviour, because he looked graciously on the humble estate of his servant. For--look you--from now on all generations shall call me blessed, for the Mighty One has done great things for me and his name is holy. His mercy is from generation to generation to those who fear him. He demonstrates his power with his arm. He scatters the proud in the plans of their hearts. He casts down the mighty from their seats of power. He exalts the humble. He fills those who are hungry with good things and he sends away empty those who are rich. He has helped Israel, his son, in that he has remembered his mercy--as he said to our fathers that he would--to Abraham and to his descendants forever."

Here we have a passage which has become one of the great hymns of the church--the Magnificat. It is saturated in the Old Testament; and is specially kin to Hannah's song of praise in 1 Samuel 2:1-10. It has been said that religion is the opiate of the people; but, as Stanley Jones said, "the Magnificat is the most revolutionary document in the world."

It speaks of three of the revolutions of God.

(i) He scatters the proud in the plans of their hearts. That is a moral revolution. Christianity is the death of pride. Why? Because if a man sets his life beside that of Christ it tears the last vestiges of pride from him.

Sometimes something happens to a man which with a vivid, revealing light shames him. O. Henry has a short story about a lad who was brought up in a village. In school he used to sit beside a girl and they were fond of each other. He went to the city and fell into evil ways. He became a pickpocket and a petty thief. One day he snatched an old lady's purse. It was clever work and he was pleased. And then he saw coming down the street the girl whom he used to know, still sweet with the radiance of innocence. Suddenly he saw himself for the cheap, vile thing he really was. Burning with shame, he leaned his head against the cool iron of a lamp standard. "God," he said, "I wish I could die." He saw himself.

Christ enables a man to see himself. It is the deathblow to pride. The moral revolution has begun.

(ii) He casts down the mighty--he exalts the humble. That is a social revolution. Christianity puts an end to the world's labels and prestige.

Muretus was a wandering scholar of the middle ages. He was poor. In an Italian town he took ill and was taken to a hospital for waifs and strays. The doctors were discussing his case in Latin, never dreaming he could understand. They suggested that since he was such a worthless wanderer they might use him for medical experiments. He looked up and answered them in their own learned tongue, "Call no man worthless for whom Christ died!"

When we have realized what Christ did for all men, it is no longer possible to speak about a common man. The social grades are gone.

(iii) He has filled those who are hungry ... those who are rich he has sent empty away. That is an economic revolution. A non-Christian society is an acquisitive society where each man is out to amass as much as he can get. A Christian society is a society where no man dares to have too much while others have too little, where every man must get only to give away.

There is loveliness in the Magnificat but in that loveliness there is dynamite. Christianity begets a revolution in each man and revolution in the world.

HIS NAME IS JOHN ( Luke 1:57-66 )

1:57-66 When Elizabeth's time to bear the child was completed she brought forth a son. When her neighbours and kinsfolk heard that the Lord had shown great mercy to her they rejoiced with her. On the eighth day they went to circumcise the child and it was their intention to call him Zacharias after his father. But his mother said, "No; he must be called John." They said to her, "There is no one in your connection who is called by this name." They asked his father by signs by what name he wished him to be called. He asked for a writing tablet and wrote, "John is his name." Immediately his mouth was opened and his tongue was loosed and he kept on praising God. And great awe fell upon all the neighbours, and all these events were talked about in all the hill country of Judaea; and all those who heard them kept them in their hearts and said, "What will this child turn out to be, for the hand of the Lord is with him?"

In Palestine the birth of a boy was an occasion of great joy. When the time of the birth was near at hand, friends and local musicians gathered near the house. When the birth was announced and it was a boy, the musicians broke into music and song, and there was universal congratulation and rejoicing. If it was a girl the musicians went silently and regretfully away! There was a saying, "The birth of a male child causes universal joy, but the birth of a female child causes universal sorrow." So in Elizabeth's house there was double joy. At last she had a child and that child was a son.

On the eighth day the boy was circumcised and received his name. Girls could be named any time within thirty days of their birth. In Palestine names were descriptive. They sometimes described a circumstance attending the birth as Esau and Jacob do ( Genesis 25:25-26). They sometimes described the child. Laban, for instance, means white or blonde. Sometimes the child received the parental name. Often the name described the parents' joy. Saul and Samuel, for instance, both mean "asked for." Sometimes the name was a declaration of the parents' faith. Elijah for instance, means "Jehovah is my God." Thus, in a time of Baal-worship, Elijah's parents asserted their faith in the true God.

Elizabeth, to the neighbours' surprise, said that her son must be called John and Zacharias indicated that that was also his desire. John is a shorter form of the name Jehohanan, which means "Jehovah's gift" or "God is gracious." It was the name which God had ordered to be given to the child and it described the parents' gratitude for an unexpected joy.

It was the question of the neighbours and of all who had heard the amazing story, "What will this child turn out to be?" Every child is a bundle of possibilities. There was an old Latin schoolmaster who always bowed gravely to his class before he taught them. When he was asked why, he answered, "Because you never know what one of these lads will turn out to be." The entry of a child into a family is two things. First, it is the greatest privilege which life can offer a man and wife. It is something for which to thank God. Second, it is one of life's supreme responsibilities, for that child is a bundle of possibilities, and on parents and teachers depends how these possibilities will or will not be realized.

A FATHER'S JOY ( Luke 1:67-80 )

1:67-80 His father Zacharias was filled with the Holy Spirit and prophesied like this: "Blessed be the Lord, the God of Israel, because he has graciously visited his people and wrought deliverance for them. He has raised the horn of salvation for us in the house of David, his servant--as long ago he said he would through the mouth of his holy prophets--even deliverance from our enemies and from the hand of all who hate us, in that he has shown mercy to us as he did to our fathers and has remembered his holy covenant, the pledge which he gave to Abraham our father, to grant to us that we, being delivered from the hands of our enemies, should fearlessly serve him, in holiness and righteousness before him, all our days. And you, child, shall be called the prophet of the Most High; for you will walk before the Lord to prepare his ways, in order to give the knowledge of salvation to his people together with forgiveness of their sins, through the mercy of our God, in which the dawn from on high has graciously visited us, to shine upon those who sit in darkness and in the shadow of death, and to direct our feet in the way of peace."

And the child grew and was strengthened by the Spirit; and he lived in the desert places until the day when he was displayed to Israel.

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 ( Malachi 4:5). Zacharias saw in his son the one who would prepare the way for the coming of God's king.

Luke 1:75-77 give 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.

-Barclay's Daily Study Bible (NT)

Bibliographical Information
Barclay, William. "Commentary on Luke 1:54". "William Barclay's Daily Study Bible". https://www.studylight.org/​commentaries/​dsb/​luke-1.html. 1956-1959.

Gill's Exposition of the Whole Bible

He hath holpen his servant Israel,.... Meaning, not the natural posterity of Jacob, or Israel in general, but the elect of God among them; for all were not Israel, who were of Israel; and not them only, but also the chosen ones among the Gentiles; who, with the former, make up the whole Israel of God, in a spiritual and mystical sense: these are the Israel, God has chosen, redeemed, and calls by his grace, and are here styled his "servant", as Israel is frequently called, Isaiah 41:8. The word signifies a "child", as well as a "servant": and may design, either the weak and helpless condition God's elect are in by nature, which calls for, and requires divine help and assistance; or the relation they stand in to him, being his adopted children, and which is the reason of his helping them: and which signifies to take them by the hand, and lift them up, and support and uphold them; and supposes them to have been fallen down, and unable to raise themselves up; but God having laid help for them on one that is mighty, sent him to take upon him their nature; and by obeying, suffering, and dying for them, to help them out of their state of sin and misery; and to uphold them with the right hand of his righteousness, and bring them safe to glory; and all this,

in remembrance of his mercy; which he had in his heart towards them, and had promised in his covenant to them: the mercy of God, is the spring and source of redemption; mercy provided a Redeemer, and a ransom; and it is owing to it, that the Redeemer came; and he, in his love and pity, performed the work: and therefore salvation is to be ascribed, not to works of righteousness done by men, but to the abundant mercy of God our Saviour.

Bibliographical Information
Gill, John. "Commentary on Luke 1:54". "Gill's Exposition of the Entire Bible". https://www.studylight.org/​commentaries/​geb/​luke-1.html. 1999.

Henry's Complete Commentary on the Bible

The Interview of Mary and Elisabeth; The Song of Mary.


      39 And Mary arose in those days, and went into the hill country with haste, into a city of Juda;   40 And entered into the house of Zacharias, and saluted Elisabeth.   41 And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost:   42 And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb.   43 And whence is this to me, that the mother of my Lord should come to me?   44 For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy.   45 And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord.   46 And Mary said, My soul doth magnify the Lord,   47 And my spirit hath rejoiced in God my Saviour.   48 For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed.   49 For he that is mighty hath done to me great things; and holy is his name.   50 And his mercy is on them that fear him from generation to generation.   51 He hath showed strength with his arm; he hath scattered the proud in the imagination of their hearts.   52 He hath put down the mighty from their seats, and exalted them of low degree.   53 He hath filled the hungry with good things; and the rich he hath sent empty away.   54 He hath holpen his servant Israel, in remembrance of his mercy;   55 As he spake to our fathers, to Abraham, and to his seed for ever.   56 And Mary abode with her about three months, and returned to her own house.

      We have here an interview between the two happy mothers, Elisabeth and Mary: the angel, by intimating to Mary the favour bestowed on her cousin Elisabeth (Luke 1:36; Luke 1:36), gave occasion for it; and sometimes it may prove a better piece of service that we think to bring good people together, to compare notes. Here is,

      I. The visit which Mary made to Elisabeth. Mary was the younger, and younger with child; and therefore, if they must come together, it was fittest that Mary should take the journey, not insisting on the preference which the greater dignity of her conception gave her, Luke 1:39; Luke 1:39. She arose, and left her affairs, to attend this greater matter: in those days, at that time (as it is commonly explained, Jeremiah 33:15; Jeremiah 50:4), in a day or two after the angel had visited her, taking some time first, as it is supposed, for her devotion, or rather hastening away to her cousin's, where she would have more leisure, and better help, in the family of a priest. She went, meta spoudes--with care, diligence, and expedition; not as young people commonly go abroad and visit their friends, to divert herself, but to inform herself: she went to a city of Judah in the hill-country; it is not named, but by comparing the description of it here with Joshua 21:10; Joshua 21:11, it appears to be Hebron, for that is there said to be in the hill-country of Judah, and to belong to the priests, the sons of Aaron; thither Mary hastened, though it was a long journey, some scores of miles.

      1. Dr. Lightfoot offers a conjecture that she was to conceive our Saviour there at Hebron, and perhaps had so much intimated to her by the angel, or some other way; and therefore she made such haste thither. He thinks it probable that Shiloh, of the tribe of Judah, and the seed of David, should be conceived in a city of Judah and of David, as he was to be born in Bethlehem, another city which belonged to them both. In Hebron the promise was given to Isaac, circumcision was instituted. Here (saith he) Abraham had his first land, and David his first crown: here lay interred the three couples, Abraham and Sarah, Isaac and Rebecca, Jacob and Leah, and, as antiquity has held, Adam and Eve. He therefore thinks that it suits singularly with the harmony and consent which God uses in his works that the promise should begin to take place by the conception of the Messias, even among those patriarchs to whom it was given. I see no improbability in the conjecture, but add this for the support of it, that Elisabeth said (Luke 1:45; Luke 1:45), There shall be a performance; as if it were not performed yet, but was to be performed there.

      2. It is generally supposed that she went thither for the confirming of her faith by the sign which the angel had given her, her cousin's being with child, and to rejoice with her sister-favourite. And, besides, she went thither, perhaps, that she might be more retired from company, or else might have more agreeable company than she could have in Nazareth. We may suppose that she did not acquaint any of her neighbours at Nazareth with the message she had received from heaven, yet longed to talk over a thing she had a thousand time thought over, and knew no person in the world with whom she could freely converse concerning it but her cousin Elisabeth, and therefore she hastened to her. Note, it is very beneficial and comfortable for those that have a good work of grace begun in their souls, and Christ in the forming there, to consult those who are in the same case, that they may communicate experiences one to another; and they will find that, as in water face answers to face, so doth the heart of man to man, of Christian to Christian.

      II. The meeting between Mary and Elisabeth. Mary entered into the house of Zacharias; but he, being dumb and deaf, kept his chamber, it is probable, and saw no company; and therefore she saluted Elisabeth (Luke 1:40; Luke 1:40), told her she was come to make her a visit, to know her state, and rejoice with her in her joy.

      Now, at their first coming together, for the confirmation of the faith of both of them, there was something very extraordinary. Mary knew that Elisabeth was with child, but it does not appear that Elisabeth had been told any thing of her cousin Mary's being designed for the mother of the Messiah; and therefore what knowledge she appears to have had of it must have come by a revelation, which would be a great encouragement to Mary.

      1. The babe leaped in her womb,Luke 1:41; Luke 1:41. It is very probable that she had been several weeks quick (for she was six months gone), and that she had often felt the child stir; but this was a more than ordinary motion of the child, which alarmed her to expect something very extraordinary, eskirtese. It is the same word that is used by the LXX. (Genesis 25:22) for the struggling of Jacob and Esau in Rebecca's womb, and the mountains skipping,Psalms 114:4. The babe leaped as it were to give a signal to his mother that he was now at had whose forerunner he was to be, about six months in ministry, as he was in being; or, it was the effect of some strong impression made upon the mother. Now began to be fulfilled what the angel said to his father (Luke 1:15; Luke 1:15), that he should be filled with the Holy Ghost, even from his mother's womb; and perhaps he himself had some reference to this, when he said (John 3:29), The friend of the Bridegroom rejoiceth greatly, because of the Bridegroom's voice, heard, though not by him, yet by his mother.

      2. Elisabeth was herself filled with the Holy Ghost, or a Spirit of prophecy, by which, as well as by the particular suggestions of the Holy Ghost she was filled with, she was given to understand that the Messiah was at hand, in whom prophecy should revive, and by whom the Holy Ghost should be more plentifully poured out than ever, according to the expectations of those who waited for the consolation of Israel. The uncommon motion of the babe in her womb was a token of extraordinary emotion of her spirit under a divine impulse. Note, Those whom Christ graciously visits may know it by their being filled with the Holy Ghost; for, if any man have not the Spirit of Christ, he is none of his.

      III. The welcome which Elisabeth, by the Spirit of prophecy, gave to Mary, the mother of our Lord; not as to a common friend making a common visit, but as to one of whom the Messiah was to be born.

      1. She congratulates her on her honour, and, though perhaps she knew not of it till just now, she acknowledges it with the greatest assurance and satisfaction. She spoke with a loud voice, which does not at all intimate (as some think) that there was a floor or a wall between them, but that she was in a transport or exultation of joy, and said what she cared not who knew. She said, Blessed art thou among women, the same word that the angels had said (Luke 1:28; Luke 1:28); for thus this will of God, concerning honouring the Son, should be done on earth as it is done in heaven. But Elisabeth adds a reason, Therefore blessed art thou because blessed is the fruit of thy womb; thence it was that she derived this excelling dignity. Elisabeth was the wife of a priest, and in years, yet she grudges not that her kinswoman, who was many years younger than she, and every way her inferior, should have the honour of conceiving in her virginity, and being the mother of the Messiah, whereas the honour put upon her was much less; she rejoices in it, and is well pleased, as her son was afterwards, that she who cometh after her is preferred before her,John 1:27. Note, While we cannot but own that we are more favoured of God than we deserve, let us by no means envy that others are more highly favoured than we are.

      2. She acknowledges her condescension, in making her this visit (Luke 1:43; Luke 1:43): Whence is this to me, that the mother of my Lord should come to me? Observe, (1.) She calls the virgin Mary the mother of her Lord (as David in spirit, called the Messiah Lord, his Lord), for she knew he was to be Lord of all. (2.) She not only bids her welcome to her house, though perhaps she came in mean circumstances, but reckons this visit a great favour, which she thought herself unworthy of. Whence is this to me? It is in reality, and not in compliment, that she saith, "This was a greater favour than I could have expected." Note, Those that are filled with the Holy Ghost have low thoughts of their own merits, and high thoughts of God's favours. Her son the Baptist spoke to the same purport with this, when he said, Comest thou to me?Matthew 3:14.

      3. She acquaints her with the concurrence of the babe in her womb, in this welcome to her (Luke 1:44; Luke 1:44): "Thou certainly bringest some extraordinary tidings, some extraordinary blessing, with thee; for as soon as the voice of thy salutation sounded in my ears, not only my heart leaped for joy, though I knew not immediately why or wherefore, but the babe in my womb, who was not capable of knowing, did so too." He leaped as it were for joy that the Messiah, whose harbinger he was to be, would himself come soon after him. This would serve very much to strengthen the faith of the virgin, that there were such assurances as these given to others; and it would be in part the accomplishment of what had been so often foretold, that there should be universal joy before the Lord, when he cometh,Psalms 98:8; Psalms 98:9.

      4. She commends her faith, and encourages it (Luke 1:45; Luke 1:45): Blessed is she that believed. Believing souls are blessed souls, and will be found so at last; this blessedness cometh through faith, even the blessedness of being related to Christ, and having him formed in the soul. They are blessed who believe the word of God, for that Word will not fail them; there shall, without doubt, be a performance of those things which are told her from the Lord. Note, The inviolable certainty of the promise is the undoubted felicity of those that build upon it and expect their all from it. The faithfulness of God is the blessedness of the faith of the saints. Those that have experienced the performance of God's promises themselves should encourage others to hope that he will be as good as his word to them also: I will tell you what God has done for my soul.

      IV. Mary's song of praise, upon this occasion. Elisabeth's prophecy was an echo to the virgin Mary's salutation, and this song is yet a stronger echo to that prophecy, and shows her to be no less filled with the Holy Ghost than Elisabeth was. We may suppose the blessed virgin to come in, very much fatigued with her journey; yet she forgets that, and is inspired with new life, and vigour, and joy, upon the confirmation she here meets with of her faith; and since, by the sudden inspiration and transport, she finds that this was designed to be her errand hither, weary as she is, like Abraham's servant, she would neither eat nor drink till she had told her errand.

      1. Here are the expressions of joy and praise, and God alone the object of the praise and centre of the joy. Some compare this song with that which her name-sake Miriam, the sister of Moses, sung, upon the triumphant departure of Israel out of Egypt, and their triumphant passage through the Red Sea; others think it better compared with the song of Hannah, upon the birth of Samuel, which, like this, passes from a family mercy to a public and general one. This begins, like that, My heart rejoiceth in the Lord,1 Samuel 2:1. Observe how Mary here speaks of God.

      (1.) With great reverence of him, as the Lord: "My soul doth magnify the Lord; I never saw him so great as now I find him so good." Note, Those, and those only, are advanced in mercy, who are thereby brought to think the more highly and honourably of God; whereas there are those whose prosperity and preferment make them say, What is the Almighty, that we should serve him? The more honour God has any way put upon us, the more honour we must study to give to him; and then only are we accepted in magnifying the Lord, when our souls magnify him, and all that is within us. Praising work must be soul work.

      (2.) With great complacency in him as her Saviour: My spirit rejoiceth in God my Saviour. This seems to have reference to the Messiah, whom she was to be the mother of. She calls him God her Saviour; for the angel had told her that he should be the Son of the Highest, and that his name should be Jesus, a Saviour; this she fastened upon, with application to herself: He is God my Saviour. Even the mother of our Lord had need of an interest in him as her Saviour, and would have been undone without it: and she glories more in that happiness which she had in common with all believers than in being his mother, which was an honour peculiar to herself, and this agrees with the preference Christ have to obedient believers above his mother and brethren; see Matthew 12:50; Luke 11:27; Luke 11:28. Note, Those that have Christ for their God and Saviour have a great deal of reason to rejoice, to rejoice in spirit, that is rejoicing as Christ did (Luke 10:21), with spiritual joy.

      2. Here are just causes assigned for this joy and praise.

      (1.) Upon her own account, Luke 1:48; Luke 1:49. [1.] Her spirit rejoiced in the Lord, because of the kind things he had done for her: his condescension and compassion to her. He has regarded the low estate of his handmaiden; that is, he has looked upon her with pity, for so the word is commonly used. "He has chosen me to this honour, notwithstanding my great meanness, poverty, and obscurity." Nay, the expression seems to intimate, not only (to allude to that of Gideon, Judges 6:15) that her family was poor in Judah, but that she was the least in her father's house, as if she were under some particular contempt and disgraced among her relations, was unjustly neglected, and the outcast of the family, and God put this honour upon her, to balance abundantly the contempt. I the rather suggest this, for we find something toward such honour as this put upon others, on the like consideration. Because God saw that Leah was hated, he opened her womb,Genesis 29:31. Because Hannah was provoked, and made to fret, and insulted over, by Peninnah, therefore God gave her a son, 1 Samuel 1:19. Whom men wrongfully depress and despise God doth sometimes, in compassion to them, especially if they have borne it patiently, prefer and advance; see Judges 11:7. So in Mary's case. And, if God regards her low estate, he not only thereby gives a specimen of his favour to the whole race of mankind, whom he remembers in their low estate, as the psalmist speaks (Psalms 136:23), but secures a lasting honour to her (for such the honour is that God bestows, honour that fades not away): "From henceforth all generations shall call me blessed, shall think me a happy woman and highly advanced." All that embrace Christ and his gospel will say, Blessed was the womb that bore him and the paps which he sucked,Luke 11:27. Elizabeth had once and again called her blessed: "But that is not all," saith she, "all generations of Gentiles as well as Jews shall call me so." [2.] Her soul magnifies the Lord, because of the wonderful things he had done for her (Luke 1:49; Luke 1:49): He that is mighty has done to me great things. A great thing indeed, that a virgin should conceive. A great thing indeed, that Messiah, who had been so long promised to the church, and so long expected by the church, should now at length be born. It is the power of the Highest that appears in this. She adds, and holy is his name; for so Hannah saith her song, There is none holy as the Lord, which she explains in the next words, for there is none beside thee,1 Samuel 2:2. God is a Being by himself, and he manifests himself to be so, especially in the work of our redemption. He that is mighty, even he whose name is holy, has done to me great things. Glorious things may be expected from him that is both mighty and holy; who can do every thing, and will do every thing well and for the best.

      (2.) Upon the account of others. The virgin Mary, as the mother of the Messiah, is become a kind of public person, wears a public character, and is therefore immediately endued with another spirit, a more public spirit than before she had, and therefore looks abroad, looks about her, looks before her, and takes notice of God's various dealings with the children of men (Luke 1:50; Luke 1:50, c.), as Hannah (1 Samuel 2:3, &c.). In this she has especially an eye to the coming of the Redeemer and God's manifesting himself therein.

      [1.] It is a certain truth that God has mercy in store, mercy in reserve, for all that have a reverence for his majesty, and a due regard to his sovereignty and authority. But never did this appear so as in sending his Son into the world to save us (Luke 1:50; Luke 1:50): His mercy is on them that fear him; it has always been so; he has ever looked upon them with an eye of peculiar favour who have looked up to him with and eye of filial fear. But he hath manifested this mercy, so as never before, in sending his Son to bring in an everlasting righteousness, and work out an everlasting salvation, for them that fear him, and this from generation to generation; for there are gospel privileges transmitted by entail, and intended for perpetuity. Those that fear God, as their Creator and Judge, are encouraged to hope for mercy in him, through their Mediator and Advocate; and in him mercy is settled upon all that fear God, pardoning mercy, healing mercy, accepting mercy, crowning mercy, from generation to generation, while the world stands. In Christ he keepeth mercy for thousands.

      [2.] It has been a common observation that God in his providence puts contempt upon the haughty and honour upon the humble; and this he has done remarkably in the whole economy of the work of man's redemption. As God had, with his mercy to her, shown himself mighty also (Luke 1:48; Luke 1:49), so he had, with his mercy on them that fear him, shown strength likewise with his arm. First, In the course of his providence, it is his usual method to cross the expectations of men, and proceed quite otherwise than they promise themselves. Proud men expect to carry all before them, to have their way and their will; but he scatters them in the imagination of their hearts, breaks their measures, blasts their projects, nay, and brings them low, and brings them down, by those very counsels with which they thought to advance and establish themselves. The mighty think to secure themselves by might in their seats, but he puts them down, and overturns their seats; while, on the other hand, those of low degree, who despaired of ever advancing themselves, and thought of no other than of being ever low, are wonderfully exalted. This observation concerning honour holds likewise concerning riches; many who were so poor that they had not bread for themselves and their families, by some surprising turn of Providence in favour of them, come to be filled with good things; while, on the other hand, those who were rich, and thought no other than that to-morrow should be as this day, that their mountain stood strong and should never be moved, are strangely impoverished, and sent away empty. Now this is the same observation that Hannah had made, and enlarged upon, in her song, with application to the case of herself and her adversary (1 Samuel 2:4-7), which very much illustrates this here. And compare also Psalms 107:33-41; Psalms 113:7-9; Ecclesiastes 9:11. God takes a pleasure in disappointing their expectations who promise themselves great things in the world, and in out-doing the expectations of those who promise themselves but a little; as a righteous God, it is his glory to abase those who exalt themselves, and strike terror on the secure; and, as a good God, it is his glory to exalt those who humble themselves, and to speak comfort to those who fear before him. Secondly, This doth especially appear in the methods of gospel grace.

      1. In the spiritual honours it dispenses. When the proud Pharisees were rejected, and Publicans and sinners went into the kingdom of heaven before them,--when the Jews, who followed after the law of righteousness, did not attain it, and the Gentiles, who never thought of it, attained to righteousness (Romans 9:30; Romans 9:31),--when God chose not the wise men after the flesh, not the mighty, or the noble, to preach the gospel, and plant Christianity in the world, but the foolish and weak things of the world, and things that were despised (1 Corinthians 1:26; 1 Corinthians 1:27)--then he scattered the proud, and put down the mighty, but exalted them of low degree. When the tyranny of the chief priests and elders were brought down, who had long lorded it over God's heritage, and hoped always to do so, and Christ's disciples, a company of poor despised fishermen, by the power they were clothed with, were made to sit on thrones, judging the twelve tribes of Israel,--when the power of the four monarchies was broken, and the kingdom of the Messiah, that stone cut out of the mountain without hands, is made to fill the earth,--then are the proud scattered, and those of low degree exalted.

      2. In the spiritual riches it dispenses, Luke 1:53; Luke 1:53. (1.) Those who see their need of Christ, and are importunately desirous of righteousness and life in him, he fills with good things, with the best things; he gives liberally to them, and they are abundantly satisfied with the blessings he gives. Those who are weary and heavy-laden shall find rest with Christ, and those who thirst are called to come to him and drink; for they only know how to value his gifts. To the hungry soul every bitter thing is sweet, manna is angels' food; and to the thirsty fair water is honey out of the rock. (2.) Those who are rich, who are not hungry, who, like Laodicea, think they have need of nothing, are full of themselves and their own righteousness, and think they have a sufficiency in themselves, those he sends away from his door, they are not welcome to him, he sends them empty away, they come full of self, and are sent away empty of Christ. He sends them to the gods whom they served, to their own righteousness and strength which they trusted to.

      [3.] It was always expected that the Messiah should be, in a special manner, the strength and glory of his people Israel, and so he is in a peculiar manner (Luke 1:54; Luke 1:54): He hath helped his servant Israel, antelabeto. He hath taken them by the hand, and helped them up that were fallen and could not help themselves. Those that were sunk under the burdens of a broken covenant of innocency are helped up by the blessings of a renewed covenant of grace. The sending of the Messiah, on whom help was laid for poor sinners, was the greatest kindness that could be done, the greatest help that could be provided for his people Israel, and that which magnifies it is,

      First, That it is in remembrance of his mercy, the mercifulness of his nature, the mercy he has in store for his servant Israel. While this blessing was deferred, his people, who waited for it, were often ready to ask, Has God forgotten to be gracious? But now he made it appear that he had not forgotten, but remembered, his mercy. He remembered his former mercy, and repeated that to them in spiritual blessings which he had done formerly to them in temporal favours. He remembered the days of old. Where is he that brought them up out of the sea, out of Egypt? Isaiah 63:11. He will do the like again, which that was a type of.

      Secondly, That it is in performance of his promise. It is a mercy not only designed, but declared (Luke 1:55; Luke 1:55); it was what he spoke to our fathers, that the Seed of the woman should break the head of the serpent; that God should dwell in the tents of Shem; and particularly to Abraham, that in his seed all the families of the earth shall be blessed, with the best of blessings, with the blessings that are for ever, and to the seed that shall be for ever; that is, his spiritual seed, for his carnal seed were cut off a little after this. Note, What God has spoken he will perform; what he hath spoken to the fathers will be performed to their seed; to their seed's seed, in blessings that shall last for ever.

      Lastly, Mary's return to Nazareth (Luke 1:56; Luke 1:56), after she had continued with Elisabeth about three months, so long as to be fully satisfied concerning herself that she was with child, and to be confirmed therein by her cousin Elisabeth. Some think, though her return is here mentioned before Elisabeth's being delivered, because the evangelist would finish this passage concerning Mary before he proceeded with the story of Elisabeth, yet that Mary staid till her cousin was (as we say) down and up again; that she might attend on her, and be with her in her lying-in, and have her own faith confirmed by the full accomplishment of the promise of God concerning Elisabeth. But most bind themselves to the order of the story as it lies, and think she returned again when Elisabeth was near her time; because she still affected retirement, and therefore would not be there when the birth of this child of promise would draw a great deal of company to the house. Those in whose hearts Christ is formed take more delight than they used to do in sitting alone and keeping silence.

Bibliographical Information
Henry, Matthew. "Complete Commentary on Luke 1:54". "Henry's Complete Commentary on the Whole Bible". https://www.studylight.org/​commentaries/​mhm/​luke-1.html. 1706.

Kelly Commentary on Books of the Bible

The preface of Luke's gospel is as instructive as the introduction of either of the two preceding gospels. It is obvious to any serious reader that we enter a totally different province, though all be equally divine; but here we have a stronger prominence given to human motive and feeling. To one who needed to learn more of Jesus, writes another godly man, inspired of God, but without drawing particular attention to the fact of inspiration, as if this were a doubtful matter; but, on the contrary, assuming, as all Scripture does, without express statement, that the written word is the word of God. The purpose is, to set before a fellow Christian a man of rank, but a disciple an account, full, accurate, and orderly, of the Lord Jesus, such as one might give that had thorough acquaintance with all the truth of the matter, but in fact such as none could give who was not inspired of God for the purpose. He lets us know that there were many of these memoirs formed on the tradition of those who from the beginning were eyewitnesses and servants of the word. These works have departed; they were human. They were, no doubt, well-intentioned; at least there is here no question of heretics perverting the truth, but of men attempting in their own wisdom to set forth that which only God was competent rightly to make known.

At the same time Luke, the writer of this gospel, apprises us of his motives, instead of presenting a bare and needless statement of the revelation he had received. "It seemed good to me also," etc., is in contrast with these many that had taken it in hand. They had done the work in their fashion, he after another sort, as he proceeds next to explain. Clearly he does not refer to Matthew or Mark, but to accounts that were then handed about among Christians. It could not be otherwise than that many would essay to publish a relation of facts so weighty and engrossing, which, if they had not themselves seen, They had gathered from eye-witnesses conversant with the Lord. These memoirs were floating about. The Holy Ghost distinguishes the writer of this Gospel from these men quite as much as joins him with them. He states that they depended upon those who from the beginning were eye-witnesses and ministers of the word. He says nothing of the kind about himself, as has been rashly inferred from the phrase "to me also," etc., but, as is evident, proceeds to give a wholly different source for his own handling of the matter. In short, he does not intimate that his account of these things was derived from eye-witnesses, yet speaks of his thorough acquaintance with all from the very first, without telling us how he came by it. As for the others, they had taken in hand to "set forth in order a declaration of these things which are most surely believed among us, even as they delivered them unto us, which from the beginning were eye-witnesses." He does not impute falsehood; he affirms that their histories were derived from the traditions of men who saw, heard, and waited on Christ here below; but he attributes no divine character to these numerous writers, and intimates the need of a surer warrant for the faith and instruction of disciples. This he claims to give in his gospel. His own qualification for the task was, as one that had perfect understanding of all things from the very first, to write unto Theophilus in order that he "might know the certainty of those things wherein he had been instructed."

In that expression, "from the very first," he lets us into a difference between his own gospel and the memoirs current among Christians. "From the very first", means that it was an account from the origin or outset, and is fairly rendered in our version. So it is that we find in Luke that he traces things with great fulness, and lays before the reader the circumstances that preceded and that accompanied the whole life of our Lord Jesus Christ up to His ascension to heaven.

Now, he does not enter more than other inspired writers do into an assertion or explanation of his inspired character, which Scripture assumes everywhere. He does not tell us how it was he acquired his perfect understanding of all he communicates. It is not the way of inspired writers to do either. They speak "with authority," even as our Lord taught "with authority;" "not as the scribes" or tradition-mongers. He claims indeed the fullest acquaintance with the subject, and the statement of which would not suit any other evangelist but Luke. It is one who, though inspired like the rest, was drawing his friend and brother with the cords of a man. Inspiration does not as a rule in the least degree interfere with the individuality of the man; still less would it here where Luke is writing of the Son of God as man, born of a woman, and this to another man. Hence he brings out in the preface his own thoughts, feelings, materials for the work, and the blessed aim contemplated. This is the only gospel addressed to a man. This naturally fits, and lets us into the character of the gospel. We are here about to see our Lord Jesus preeminently set forth as man, man most really as such not so much the Messiah, though, of course, that He is; nor even the minister; but the man. Undoubtedly, even as man He is the Son of God, and so He is called in the very first chapter of this gospel. The Son of God He was, as born into the world; not only Son of God before He entered the world, but Son of God from everlasting. That holy thing which should be born of the virgin was to be called the Son of God. Such was His title in that point of view, as having, a body prepared Him, born of a woman, even of the Virgin Mary. Clearly, therefore, this indicates, from the beginning of the gospel, the predominance given to the human side of the Lord Jesus here. What was manifest in Jesus, in every work and in every word of His, displayed what was divine; but He was none the less man; and He is here viewed as such in everything. Hence, therefore, it was of the deepest interest to have the circumstances unerringly marked out in which this wondrous man entered the world, and walked up and down here. The Spirit of God deigns by Luke to open the whole scene, from those that surrounded the Lord with the various occasions that appealed to His heart, till His ascension. But there is another reason also for the peculiar beginning of St. Luke. Thus, as he of the evangelists most of all approaches the great apostle of the Gentiles, of whom to a certain extent he was the companion, as we know from the Acts of the Apostles, counted by the apostle one of his fellow-labourers, too, we find him acting, by the Holy Ghost's guidance, upon that which was the great distinguishing character of the apostle Paul's service and testimony "To the Jew first, and also to the Gentile."

Accordingly our gospel, although it is essentially Gentile, as it was addressed to a Gentile and written by a Gentile, begins with an announcement that is more Jewish than any other of the four gospels. It was precisely so with Paul in his service. He began with the Jew. Very soon the Jews proceeded to reject the word, and prove themselves unworthy of eternal life. Paul turned to the Gentiles. The same thing is true of our gospel, so akin to the apostle's writings, that some of the early Christian writers imagined that this was the meaning of an expression of the apostle Paul, far better understood of late. I refer to it now, not because of any truth in that notion, for the remark is totally false; but at the same time, it shows that there was a kind of feeling of the truth underneath the error. They used to imagine that Paul meant the gospel of Luke when he said, " My [or our] Gospel." Happily most of my hearers understand the true bearing of the phrase enough to detect so singular an error; but still it does show that even the dullest of men could not avoid perceiving that there was a tone of thought, and current of feeling, in the gospel of Luke which harmonized very largely with the apostle Paul's testimony. Yet it was not at all as bringing out what the apostle Paul calls his gospel, or "the mystery of the gospel," etc.; but certainly it was the great moral groundwork through which it lay at any rate, which most thoroughly accorded with, and prepared for it. Hence it is, after presenting Christ in the richest grace to the godly Jewish remnant, that we have first and fully given by Luke the account of God's bringing the first-begotten Son into this world, having it in His purpose to put in relation with Him the whole human race, and most especially preparing the way for His grand designs. and counsels with regard to the Gentiles. Nevertheless, first of all, He justifies Himself in His ways, and shows that He was ready to accomplish every promise that He had made to the Jews.

What we have, therefore, in the first two chapters of Luke, is God's vindication in the Lord Jesus presented as the One in whom He was ready to make good all His old pledges to Israel. Hence the whole scene agrees with this feeling on God's part towards Israel. A priest is seen righteous according to the law, bus his wife without that offspring which the Jews looked for as the mark of God's favour towards them. Now God was visiting the earth in grace; and, as Zechariah ministered in the priest's office, an angel, even there a stranger, except for purposes of pity towards the miserable betimes (John 5:1-47), but long unseen as the witness of the glorious ways of God, announced to him the birth of a son, the forerunner of the Messiah. The unbelief even of the godly in Israel was apparent in the conduct of Zacharias; and God reproved it with inflicted dumbness, but failed not in His own grace. This, however, was but the harbinger of better things; and the angel of the Lord was despatched on a second errand, and re-announces that most ancient revelation of a fallen paradise, that mightiest promise of God, which stands out from all others to the fathers and in the prophets, and which, indeed, was to compass within itself the accomplishment of all the promises of God. He makes known to the virgin Mary a birth no way connected with nature, and yet the birth of a real man; for that man was the Son of the Highest a man to sit upon the throne, so long vacant, of His father David.

Such was the word. I need not say that there were truths still more blessed and profounder than this of the throne of Israel, accompanying that announcement, on which it is impossible to dwell now, if we are tonight to traverse any considerable part of our gospel. Suffice it to say, we have thus all the proofs of God's favour to Israel, and faithfulness to His promises, both in the forerunner of the Messiah, and in the birth of the Messiah Himself. Then follows the lovely burst of praise from the mother of our Lord, and soon after, when the tongue of him that was smitten dumb was loosed, Zacharias speaks, first of all to praise the Lord for His infinite grace.

Luke 2:1-52 pursues the same grand truths: only there is more at hand. The opening verses bring this before us. God was good to Israel, and was displaying His faithfulness accordingly to, not the law, but His promises. How truly the people were in bondage. Hostile Gentiles had the upper hand. The last great empire predicted in Daniel was then in power. "It came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed [or enrolled]. (And this taxing [or enrolment] was first made when Cyrenius was governor of Syria.) And all went to be taxed, every one to his own city." Such was the thought of the world, of the imperial power of that day, the great Roman beast or empire. But if there was a decree from Caesar, there was a most gracious purpose in God. Caesar might indulge his pride, and count the world his own, in the exaggerated style of human ambition and self-complacency; but God was now manifesting what He was, and oh, what a contrast. The Son of God, by this very deed, providentially enters the world at the promised place, Bethlehem. He enters it after a different sort from what we could have ever drawn from the first gospel, where we have Bethlehem still more significant]y mentioned: at any rate, prophecy is cited on the occasion as to the necessity of its being there. That information even the scribes could render to the Magi who came to adore. Here there is nothing of the sort. The Son of God is found not even in an inn, but in the manger, where the poor parents of the Saviour laid him. Every mark follows of the reality of a human birth, and of a human being; but it was Christ the Lord, the witness of the saving, healing, forgiving, blessing grace of God. Not only is His cross thus significant, but His birth, the very place and circumstances being all most evidently prepared. Nor this only; for although we see not here Magi from the East, with their royal gifts, their gold, and frankincense, and myrrh, laid at the feet of the infant king of the Jews, here we have, what I am persuaded was yet more beautiful morally, angelic converse; and suddenly, with the angel (for heaven is not so far off), the choirs of heaven praising God, while the shepherds of earth kept their flocks in the path of humble duty.

Impossible, without ruining, to invert these things! Thus you could not transplant the scene of the Magi into Luke, neither would the introduction of the shepherds, thus visited by the grace of God by night, be so proper in Matthew. What a tale this last told of where God's heart is! How evident from the very first it was, that to the poor the gospel was preached, and how thoroughly in keeping with this Gospel! and we might truly affirm the same I will not say of the glory that Saul saw and taught but most certainly of the grace of God which Paul preached also. This does not hinder that still there is a testimony to Israel; although sundry signs and tokens, the very introduction of the Gentile power, and the moral features of the case, also make it evident that there is something more than a question of Israel and their King. Nevertheless, there meets us here the fullest witness of grace to Israel. So even in the words, somewhat weakened in our version, where it is said, "Fear not: for, behold, I bring you glad tidings of great joy, which shall be," not to all people, but "to all the people." This passage does not go beyond Israel. Manifestly this is entirely confirmed by the context, even if one did not know a word of that language, which, of course, proves what I am now advancing. In the next verse it is, "For unto you is born this day in the city of David a Saviour, which is Christ the Lord." It is evident that, as far as this goes, He is introduced strictly as the One who was to bring in His own person the accomplishment of the promises to Israel.

The angels go farther when they say, "Glory to God in the highest, and on earth peace, good will in men." It is not exactly good will toward men, which is here the point. The word expresses God's good will and complacency in men; it does not say exact]y in man, as if it were only in Christ, though surely this was true in the very highest sense. For the Son of God became, not an angel, but really a man, according to Hebrews ii. It was not the cause of angels that He undertook, or was interested about: it was men He took up. But here appears a good deal more: it is God's delight in man now that His Son is become a man, and witnessed by that astonishing truth. His delight in men, because His Son becoming a man was the first immediate personal step in that which was to introduce His righteousness in justifying sinful men by the cross and resurrection of Christ, which is at hand. Thereby in virtue of that ever-accepted person, and the efficacy of His work of redemption, He could have also the selfsame delight in those that were once guilty sinners, now the objects of His grace for ever. But here, at any rate, the person, and the condition of the person too, by whom all this blessing was to be procured and given, were before His eyes. By the condition of the person is meant, of course, that the Son of God was now incarnate, which even in itself was no small proof, as well as pledge, of the complacency of God in man.

Afterwards Jesus is shown us circumcised, the very offering that accompanied the act proving also still more the earthly circumstances of His parents their deep poverty.

Then comes the affecting scene in the temple, where the aged Simon lifts up the child in his arms; for it had been "revealed unto him by the Holy Ghost, that he should not see death before he had seen the Lord's Christ." So he goes by the Spirit into the temple at this very time. "And when the parents brought in the child Jesus, to do for him after the custom of the law, then took he him up in his arms, and blessed God, and said, Lord, now lettest thou thy servant depart in peace, according to thy word: for mine eyes have seen thy salvation." It is evident that the whole tone is not what we may call formal; it was not that the work was done; but undoubtedly there was virtually in Christ "God's salvation" a most suitable truth and phrase for the companion of him whose fundamental point was "God's righteousness." The Spirit might not yet say "God's righteousness", but He could say "God's salvation." It was the person of the Saviour, viewed according to the prophetic Spirit, who would, in due time, make good everything as to God and man. "Thy salvation which thou hast prepared before the face of all people: a light to lighten", or rather to reveal "the Gentiles;" a light for the revelation of the Gentiles- "and the glory of thy people Israel." I do not regard the former as a millennial description. In the millennium the order would be exactly inverse; for then God will assuredly assign to Israel the first place, and to the Gentiles the second. The Spirit gives Simeon a little advance upon the terms of the prophetic testimony in the Old Testament. The babe, Christ, was a light, he says, for the revelation of the Gentiles, and for the glory of His people Israel. The revelation of the Gentiles, that which was about to follow full soon, would be the effect of the rejection of Christ. The Gentiles, instead of lying hidden as they had been in the Old Testament times, unnoticed in the dealings of God, and instead of being put into a subordinate place to that of Israel, as they will be by and by in the millennium, were, quite distinctly from both, now to come into prominence, as no doubt the glory of the people Israel will follow in that day. Here, indeed, we see the millennial state; But the light to lighten the Gentiles far more fully finds its answer in the remarkable place which the Gentiles enter now by the excision of the Jewish branches of the olive tree. This, I think, is confirmed by what we find afterwards. Simeon does not pretend to bless the child; but when he blesses the parents, he says to Mary, "Behold, this child is set for the fall and rising again of many in Israel." It is plain that the Spirit gave him to set forth the Messiah cut off, and the effect of it, "for a sign," he adds, "that shall be spoken against. Yea, a sword shall pierce through thy own soul also" a word that was accomplished in the feelings to Mary at the cross of the Lord Jesus. But there is more: Christ's shame acts as a moral probe, as it is said here- "That the thoughts of many hearts may be revealed." May I not ask, where could we find such language, except in Luke? Tell me, if you can, any other of the evangelists, whom it would suit for a moment?

Nor is it only to these words I would call your attention, as eminently characteristic of our gospel. Take the mighty grace of God revealed in Christ, on the one hand; on the other, take the dealing with the hearts of men as the result of the cross morally. These are the two main peculiarities which distinguish the writings of Luke. Accordingly also we find that, the note of grace being once struck in the heart of Simeon, as well as of those immediately connected with our Lord Jesus in His birth, it extends itself widely, for joy cannot be stifled or hid. So the good news must flow from one to another, and God takes care that Anna the prophetess should come in; for here we have the revival, not only of angel visits, but of the prophetic Spirit in Israel. "And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age," and had waited long in faith, but, as ever, was not disappointed. "She was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day. And she coming in that instant," etc. How good the Lord is in thus ordering circumstances, no less than preparing the heart! "She, coming in that instant, gave thanks likewise unto the Lord, and spake of Him to all them that looked for redemption in Jerusalem."

Nor is this all the Spirit gives here. The chapter closes with a picture of our Saviour that is admirably consonant to this gospel, and to no other; for what gospel would it suit to speak of our Lord as a youth? to give us a moral sketch of this wondrous One, now no longer the babe of Bethlehem, but in the lowly company of Mary and Joseph, grown up to the age of twelve years? He is found, according to the order of the law, duly with His parents in Jerusalem for the great feast; but He is there as one to whom the word of God was most precious, and who had more understanding than His teachers. For Him, viewed as man, there was not only the growth of the body, but also development in every other way that became man, always expanding, yet always perfect, as truly man as God. "He increased in wisdom and stature, and in favour with God and man." But there is more than this; for the inspired writer lets us know how He was reproached by His parents, who could but little understand what it was for Him even then to find His meat in doing the will of God. As they journeyed from Jerusalem, missing Him, they return, and find Him in the midst of the doctors. A delicate place it might seem for a youth, but in Him how beautiful was all! and what propriety! "Both hearing them", it is said, "and asking them questions." Even the Saviour, though full of divine knowledge, does not take the place now of teaching with authority never, of course, as the scribes. But even though consciously Son and the Lord God, still was He the child Jesus; and as became One who deigned to be such, in the midst of those older in years, though they knew infinitely less than Himself, there was the sweetest and most comely lowliness. "Both hearing them, and asking them questions." What grace there was in the questions of Jesus! what infinite wisdom in the presence of the darkness of these famous teachers! Still, which of these jealous rabbis could discern the smallest departure from exquisite and absolute propriety? Nor this only; for we are told that "his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing. And He said unto them, How is it that ye sought me? wist ye not that I must be about my Father's business?" The secret thus early comes out. He waited for nothing. He needed no voice from heaven to tell Him that He was the Son of God; He needed no sign of the Holy Ghost descending to assure Him of His glory or mission. These were, no doubt, seen and heard; and it was all right in its season, and important in its place; but I repeat that He needed nothing to impart the consciousness that He was the Son of the Father. He knew it intrinsically, and entirely independent of a revelation from another.

There was, no doubt, that divine gift imparted to Him afterwards, when the Holy Ghost sealed the man Christ Jesus. "Him hath God the Father sealed," as it is said, and surely quite right. But the notable fact here is, that at this early age, when a youth twelve years old, He has the distinct consciousness that He was the Son, as no one else was or could be. At the same time He returns with His parents, and is as dutiful in obedience to them as if He were only an unblemished child of man their child. The Son of the Father He was, as really as the Son of man. "He came to Nazareth, and was subject unto them." It is the divine person, but the perfect man, perfect in every relation suitable for such a person. Both these truths, therefore, prove themselves to be true, not more in doctrine than in fact.

Then a new scene opens in Luke 3:1-38. "In the fifteenth year of the reign of Tiberius Caesar" (for men soon pass away, and slight is the trace left by the course of earth's great ones), "Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene, Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness." How strange is this state of things! Not only have we the chief power of the world passed into another hand; not only do we see the Edomite a political confusion in the land, but a religious Babel too. What a departure from all divine order! Who ever heard of two high priests before? Such were the facts when the manifestation of the Christ drew near, "Annas and Caiaphas being, the high priests." No changes in the world, nor abasement in the people of the Lord, nor strange conjunction of the priests, nor mapping, out of the land by the stranger, would interfere with the purposes of grace; which, on the contrary, loves to take up men and things at their worst, and shows what God is towards the needy. So John the Baptist goes forth here, not as we traced him in the gospels of Matthew and Mark, but with a special character stamped upon him akin to the design of Luke. "He came into all the country about Jordan, preaching the baptism of repentance for the remission of sins." Here we see the remarkable largeness of his testimony. "Every valley shall be filled," he says, "and every mountain and hill shall be brought low." Such a quotation puts him virtually in connection with the Gentiles, and not merely with the Jew or Jewish purposes. "All flesh," it is therefore added, "shall see the salvation of God."

It is evident that the terms intimate the widening of divine grace in its sphere. This is apparent in the manner in which John the Baptist speaks. When he addresses the multitude, observe how he deals with them. It is not a question now of reproving Pharisees and Sadducees coming to his baptism, as in Matthew, but while he here solemnly warns the multitude, the evangelist records his words to each class. They were the same as in the days of the prophets; they were no better after all. Man was far from God: he was a sinner; and, without repentance and faith, what could avail their religious privileges? To what corruption had they not been led through unbelief? "O generation of vipers," he says, "who hath warned you to flee from the wrath to come? Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father." This, again, accounts for the details of the different classes that come before John the Baptist, and the practical dealing with the duties of each an important thing, I believe, for us to bear in mind; for God thinks of souls; and whenever we have real moral discipline according to His mind, there is a dealing with men as they are, taking them up in the circumstances of their every-day life. Publicans, soldiers, people they each hear respective]y their own proper word. So in that repentance, which the gospel supposes as its invariable accompaniment, it is of moment to bear in mind that, while all have gone astray, each has also followed his own way.

But, again, we have his testimony to the Messiah. "And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ or not; John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire: whose fan is in his hand, and he will throughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable. And many other things in his exhortation preached he unto the people." . And here, too, you will observe an evident and striking illustration of Luke's manner. Having introduced John, he finishes his history before he turns to the subject of the Lord Jesus. Therefore he adds the fact, that "Herod the tetrarch, being reproved by him, added yet this above all the evil that he had done, that he shut up John in prison." Hence it is clear that the order of Luke is not here, at any rate, that of historic fact. This is nothing peculiar. Any one who is at all acquainted with historians, either ancient or modern, must know that they do the same thing. It is common and almost inevitable. Not that they all do so, any more than all the evangelists; but still it is the way of many historians, who are reckoned amongst the most exact, not to arrange facts like the mere chroniclers of an annual register, which confessedly is rather a dull, rude way of giving us information. They prefer to group the facts into classes, so as to bring out the latent springs, and the consequences even though unsuspected, and, in short, all they desire of moment in the most distinct and powerful manner. Thus Luke, having introduced John here, does not care to interrupt the subsequent account of our Lord, till the embassy of John's messengers fell into the illustration of another theme. There is no room left for misunderstanding this brief summary of the Baptist's faithful conduct from first to last, and its consequences. So true is this, that he records the baptism of our Lord by John immediately after the mention that John was put in prison. Chronological sequence here manifestly yields to graver demands.

Next comes the baptism of those who resorted to John, and above all of Christ. "And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph," etc. Now, at first sight, the insertion of a pedigree at this point seems irregular enough; but Scripture is always right, and wisdom is justified of her children. It is the expression of a weighty truth, and in the most fitting, place. The Jewish scene closes. The Lord has been fully shown to the righteous remnant, i.e. what He was to Israel. God's grace and faithfulness to His promises had presented to them an admirable testimony; and the more so, as it was in the face of the last great or Roman empire. We have had the priest fulfilling his function in the sanctuary; then the angel's visits to Zechariah, to Mary, and, final]y, to the shepherds. We have had also the great prophetic sign of Immanuel born of the virgin, and now the forerunner, greater than any prophet, John the Baptist, the precursor of the Christ. It was all vain. They were a generation of vipers even as John himself testified about them. Nevertheless, on the part of Christ, there was ineffable grace wherever any heeded the call of John albeit the faintest working of divine life in the soul. The confession of the truth of God against themselves, the acknowledgment that they were sinners, drew the heart of Jesus to them. In Him was no sin, no, not the smallest taint of it, nor connection with it: nevertheless, Jesus was with those who repaired to the baptism of John. It was of God. No necessity of sin brought Him there; but, on the contrary, grace the pure fruit of divine grace in Him. He who had nothing to confess or repent was none the less the One that was the very expression of the grace of God. He would not be separated from those in whom there was the smallest response to the grace of God. Jesus, therefore does not for the present take people out of Israel, so to speak, any more than from among men severally into association with Himself; He associates Himself with those who were thus owning the reality of their moral condition in the sight of God. He would be with them in that recognition, not of course for Himself, as if He personally needed, but their companion in His grace. Depend upon it, that this same truth connects itself with the whole career of the Lord Jesus. Whatever the changes may have been before or at His death, they only illustrated increasingly this mighty and fruitful principle.

Who, then, was the baptised man on whom, as He prayed, heaven opened, and the Holy Ghost descended, and a voice from heaven said, "Thou art my beloved Son: in thee I am well pleased"? It was One whom the inspiring Spirit here loves to trace finally up thus: "Which was the Son of Adam, which was the Son of God." One that was going to be tried as Adam was tried yea, as Adam never was tried; for it was in no Paradise that this Second Adam was going to meet the tempter, but in the wilderness. It was in the wreck of this world; it was in the scene of death over which God's judgment hung; it was under such circumstances where it was no question of innocence but of divine power in holiness surrounded by evil, where One who was fully man depended on God, and, where no food, no water was, lived by the word of God. Such, and far far more, was this man Christ Jesus. And hence it is that the genealogy of Jesus seems to me precisely where it ought to be in Luke, as indeed it must be whether we see it or not. In Matthew its insertion would have been strange and inappropriate had it there come after His baptism. It would have no suitableness there, because what a Jew wanted first of all to know was the birth of Jesus according to the Old Testament prophecies. That was everything, we may say, to the Jew in the first place, to know the Son that was given, and the child that was born, as Isaiah and Micah predicted. Here we see the Lord as a man, and manifesting this perfect grace in man a total absence of sin; and yet the very One who was found with those who were confessing sin! "The Son of Adam, who was the Son of God." That means, that He was One who, though man, proved that He was God's Son.

Luke 4:1-44 is grounded upon this; and here it is not merely after the dispensational style of Matthew that we find the quotation given, but thoroughly in a moral point of view. In the gospel of Matthew, in the first temptation, our Lord owns Himself to be man, living not by mere natural resource, but by the word of God; in the second He confesses and denies not Himself further to be Messiah, the temptation being addressed to Him as in this capacity; the last clearly contemplates the glory of the "Son of man." This I clearly call dispensational. No doubt it was exactly the way in which the temptation occurred. The first temptation was to leave the position of man. This Christ would not do. "Man", He says, "shall not live by bread alone, but by every word that proceedeth out of the mouth of God." It is much more important to keep God's word than to live; and, at any rate, the only living He valued was living as man by God's word. This is perfection. Faith holds it for certain that God knows how to take care of man. It was man's business to keep God's word: God would not fail to watch over and protect him. Satan, therefore, was foiled. Then Satan tempted by a quotation from Psalms 91:1-16, which clearly describes the Messiah; assuredly Jesus was not going to deny that. He believed and acted upon it. If He were the Messiah, why not, according to this word, prove God? But the Lord Jesus equally refuted him here, though I need not enter now into the particulars of that which we have already looked at. Then came the last temptation addressed to Him, not as Messiah according to a psalm that refers to it, but rather in His quality of the Son of man about to have all the kingdoms of the world. Here Satan's temptation was, "Why do you not come into their possession and enjoyment now?" Jesus would take them only from God, as the rejected of man, and the sufferer for sin, too; not as the living Messiah here below, as if in a hurry to have the promises fulfilled to Him. In vain was the snare spread in His sight; God alone could give, whoever might actually hold, the kingdoms of the world. The price was too dear to pay, the price of worshipping the devil. Jesus thereon denounces the tempter as Satan.

But this is not what we have in our gospel. Here there is no dispensational order of the temptation suitable to the gospel of Matthew. Such an order, which is here that of the facts also, is exactly according to the design of the Holy Spirit in Matthew. But it suits no other gospel. Mark was not called to furnish more than the record of the temptation, with a graphic touch which reveals its dreary scene, and passes on to the active ministry of our blessed Lord. On the other hand, Luke purposely changes the order a bold step, in appearance, to take, and the more if he knew, as I suppose, what was given by the evangelists who preceded him. But it was necessary to his design, and God, I hope to show, puts His own seal upon this deviation from mere time. For, first of all, we have Jesus tried here as man. This must be in every account of the temptation. It is, of course, as man that even the Son of God was tempted of Satan. Here, however, we have, in the second place, the offer of the kingdoms of the world. This, it will be perceived, does not give prominence, like Matthew, to that momentous change of dispensation which ensued on His rejection by the Jew; it does illustrate what the Holy Ghost here puts forward the temptations rising one above the other in moral weight and import. Such I believe to be the key to the changed order of Luke. The first was a temptation to His personal wants Hath God said you shall not eat of any thing? Surely you are at liberty to make the stones bread! Faith vindicates God, remains dependent on Him, and is sure of His appearing for us in due time. Then comes the offer of the kingdoms of the world. If a good man wants to do good, what an offer! But Jesus was here to glorify God. Him He would worship, Him only would He serve. Obedience, obeying God's will, worshipping Him such is the shield against all such overtures of the enemy. Lastly comes the third temptation, through the word of God, on the pinnacle of the temple. This is not the worldly appeal, but one addressed to His spiritual feeling. Need I remark, that a spiritual temptation is to a holy person far subtler and deeper than anything which connected itself with either our wants or our wishes as to the world? Thus there was a personal or bodily, a worldly, and a spiritual temptation. To attain this moral order Luke abandons the sequence of time. Occasionally Matthew, and indeed no one more than he, deserts the simple order of fact whenever it is required by the Spirit's purpose; but in this case Matthew preserves that order; for it so is that by this means he gives prominence to dispensational truth; while Luke, by arranging the acts of temptation otherwise, brings out their moral bearing in the most admirable and instructive way. Accordingly, from Luke 4:8, "Get thee behind me, Satan: for" disappears in the best authorities. The change of order necessitates the omission. The copyists as often added to Luke what is really the language of Matthew; and even some critics have been so undiscerning as not to detect the imposition. As it stands in the received Greek text and the English version, Satan is told to go, and seems to stand his ground and again tempt the Lord, stultifying His command. But the clause I have named (and not merely the word "for," as Bloomfield imagines) is well known to have no claim to stand, as being destitute of adequate authority. There are good manuscripts that contain the clause, but the weight, for antiquity and character of MSS., and for variety of the old versions, is on the other side, not to speak of the internal evidence, which would be decisive with much inferior external evidence. Hence, too, Satan could hardly be spoken of here as going away like one driven off by indignation, as in Matthew. "And when the devil had ended all the [every] temptation, he departed from him for a season." This lets us into another very material truth, that Satan only went off till another season, when he should return. And this he did for a yet severer character of trial at the end of the Lord's life, the account of which is given us with peculiar elaborateness by Luke; for it is his province above all to show the moral import of the agony in the garden of Gethsemane.

Jesus then returned in the power of the Spirit to Galilee. Man was victor over Satan. Unlike the first Adam, the Second Man comes off with energy proved triumphant in obedience. How does He use this power? He repairs to His despised quarters. " And there went out a fame of him to all the region round about. And he taught in their synagogues, being glorified of all. And he came to Nazareth, where he had been brought up." The fact that follows is mentioned here, and here only, with any detail; whatever allusion there may be to it elsewhere, it is here only we have, by the Spirit of God, this most living and characteristic portrait of our Lord Jesus entering upon His ministry among men according to the purpose and ways of divine grace. Deeds of power are but the skirts of His glory. It is not, as Mark opens it out to us, teaching as nobody ever taught, and then dealing with the unclean spirit before them all. This is not the inauguration we have in Luke, any more than a crowd of miracles, at once the herald and the seal of His doctrine, as in Matthew. Neither is it individual dealing with souls, as in John, who shows Him attracting the hearts of those that were with the Baptist or at their lawful occupations, and calling them to follow Him. Here He goes into the synagogue, as His custom was, and stands up to read.

"And there was delivered unto him the book of the prophet Esaias." What a moment! He who is God was become man, and deigns to act as such among men. "And when he had opened the book, he found the place where it is written, The Spirit of the Lord is upon me because he hath anointed me to preach the gospel to the poor." It is the man Christ Jesus. The Spirit of the Lord was not upon Him as God, but as man, and so anointed Him to preach the gospel to the poor. How thoroughly suitable to what we have already seen. "He hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovery of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord. And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him. And he began to say unto them, This day is this Scripture fulfilled in you ears." A real man was there and then the vessel of the grace of God upon the earth, and the Scripture designates this most fully. But where could we find this most apt application of the prophet except in Luke, to whom in point of fact it is peculiar? The entire gospel develops or, at least, accords with it.

"They all bare him witness, and wondered at the gracious words which proceeded out of his mouth," but immediately they turn to unbelief, saying, "Is not this Joseph's son?" "And he said unto them, Ye will surely say unto me this proverb, Physician, heal thyself: whatsoever we have heard done in Capernaum, do also here in thy country." He had been already at work in what Matthew calls "his city;", but the Spirit of God here passes over entirely what had been done there. He would thus ensure the fullest lustre to the "grace of the Lord Jesus Christ, who, though he was rich, yet for our sakes became poor, that we, through his poverty, night be made rich." This is what we have in Luke. Our Lord then shows the moral root of the difficulty in their minds. "Verily I say unto you, No prophet is accepted in his own country. But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land; but unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow." Our Lord does not yet call a publican or receive a Gentile, as inLuke 5:1-39; Luke 5:1-39; Luke 7:1-50; but He tells of the grace of God in that word which they read and heard, but understood not. It was His answer to the incredulity of the Jews, His brethren after the flesh. How solemn are the warnings of grace! It was a Gentile, and not a Jewish widow, who during the days of Israel's apostacy became the marked object of God's mercy. So, too, "many lepers were in Israel in the time of Eliseus the prophet, and none of them was cleansed, saving Naaman the Syrian." At once the hostile rage of the natural man is roused, and his jealousy of divine goodness to the stranger. Those that wondered the moment before at His gracious words are now filled with fury, ready to rend Him. "And they rose up, and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong. But he, passing through the midst of them, went his way, and came down to Capernaum, and taught them on the Sabbath days. And they were astonished at his doctrine: for his word was with power." It is the word that has especial prominence in Luke; and justly so, because the word is the expression of what God is to man, even as it is the word which tries him.

These are the two qualities, therefore, of the gospel: what God is towards man; and what man is, now revealed and proclaimed and brought home by the word of God. Thereby God's grace shines out; thereby, too, the evil of man is morally proved not merely by the law, but yet more by the word that comes in, and by the person of Christ. Man, however, hates it, and no wonder; for, however full of mercy, it leaves no room for the pride, the vanity, the self-righteousness, in short, the importance of man in any way. There is one good, even God.

But this is not all the truth; for the power of Satan is active on the earth. It was then too plain, too universal, to be overlooked; and if man was so unbelieving as to the glory of Jesus, Satan at least felt the power. So it was with the man who had an unclean spirit. "He cried out with a loud voice, saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God." Remark here how Jesus, the fulfilment and fulfiller of God's word, accomplishes law and promise, the prophets and the Psalms. Devils own Him as the Holy One of God and again, we shall see presently, as the Anointed (Christ), the Son of God. In Luke 5:1-39 He is seen acting rather as Jehovah. "And Jesus rebuked him, saying hold thy peace, and come out of him. And when the devil had thrown him in the midst, he came out of him, and hurt him not." This proves, therefore, that there was in Christ not only grace towards man's necessities, but power over Satan. He had vanquished Satan, and proceeds to use His power in behalf of man.

He then enters into Simon's house, and heals his wife's mother. "Now when the sun was setting, all they that had any sick with divers diseases brought them unto him; and he laid his hands on every one of them, and healed them. And devils also came out of many, crying out, and saying, Thou art Christ the Son of God. And he rebuking them suffered them not to speak: for they knew that he was Christ." Here we coalesce with the earlier gospels. When this attracted the attention of men He departs. Instead of using what people call "influence", He will not hear of the people's desire to retain Him in their midst. He walks in faith, the Holy One of God, content with nothing that made man an object to obscure His glory. If followed into a desert place, away from the crowd that admired Him, He lets them know that He must preach the kingdom of God to other cities also; for therefore was He sent. "And he was preaching in the synagogues of Galilee."

And now we have, in the beginning, of the fifth chapter, a fact taken entirely out of its historical place. It is the call of the earlier apostles, more particularly of Simon, who is singled out, just as we have seen one blind man, or one demoniac, brought into relief, even though there might be more. So the son of Jonas is the great object of the Lord's grace here, although others were called at the same time. There were companions of his leaving all for Christ; but we have his case, not theirs, dealt with in detail. Now, from elsewhere, we know that this call of Peter preceded the Lord's entrance into Simon's house, and the healing of Simon's wife's mother. We also know that John's gospel has preserved for us the first occasion when Simon ever saw the Lord Jesus, as Mark's gospel shows when it was that Simon was called away from his ship and occupation. Luke had given us the Lord's grace with and towards man, from the synagogue at Nazareth down to His preaching everywhere in Galilee, casting out devils, and healing diseases by the way. This is essentially a display in Him of the power of God by the word, and this over Satan and all the afflictions of men. A complete picture of all this is given first; and in order to leave it unbroken, the particulars of Simon's call are left out of its time. But as the way of the Lord on that occasion was of the deepest value as well as interest to be given, it was reserved for this place. This illustrates the method of classifying facts morally, instead of merely recording them as they came to pass, which is characteristic of Luke.

"It came to pass, that, as the people pressed upon him to hear the word of God, he stood by the lake of Gennesaret, and he saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets. And he entered into one of the ships, which was Simon's, and prayed him that be would thrust out a little from the land. And he sat down, and taught the people out of the ship. Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught. And Simon answering, said unto him, Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net." It is plain that the word of Jesus was the first great trial. Simon had already and long, toiled; but the word of Jesus is enough. "And when they had this done, they enclosed a great multitude of fishes: and their net brake. And they beckoned unto their partners, which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink." Next, we have the moral effect. "When Simon Peter saw it, he fell down at Jesus, knees, saying, Depart from me; for I am a sinful man, O Lord." It was the most natural thing possible for a soul arrested, not merely by the mighty deed which the Lord had wrought, but by such a proof that His word could be trusted implicitly that divine power answered to the word of the man Christ Jesus. His sinfulness glared on his conscience. Christ's word let the light of God into his soul: "Depart from me; for I am a sinful man." There was real sense of sin and confession; yet the attitude of Peter at the feet of Jesus shows that nothing was farther from his heart than that the Lord should leave him, though his conscience felt that so it ought to be. He was convicted more deeply of his sinful state than he had ever been before. Already a real attraction had knit Simon's heart to Christ. He was born of God, as far as we can judge, before this. He had really for some while known and heard the voice of Jesus. This was not the first time, as John gives us to see. But now the word so penetrated and searched him out, that this utterance was the feeling of his soul an apparent contradiction to draw near to the feet of Jesus, saying, Depart from me, but not in the root of things an inconsistency only on the surface of his words; for his innermost feeling, was one of desire after and delight in Jesus, clinging to Him with all his soul, but with the strongest conviction that he had not the slightest claim to be there that he could even pronounce condemnation on himself otherwise in a certain sense, though quite contrary to all his wishes. The more he saw what Jesus was, the less fit company he felt himself to be for such an One as He. This is precisely what grace does produce in its earlier workings. I say not, in its earliest, but in its earlier workings; for we must not be in too great a hurry with the ways of God in the soul. Astonished at this miracle, Peter thus speaks to the Lord; but the gracious answer sets him at ease. "Fear not," says Christ; "from henceforth thou shalt catch men." My object in referring to the passage is for the purpose of pointing out the moral force of our Gospel. It was a divine person who, if He displayed the knowledge and power of God, revealed Himself in grace, but also morally to the conscience, though it cast out fear.

Then follows the cure of the leper, and subsequently the forgiveness of the palsied man: again the exhibition that Jehovah was there, and fulfilling the Spirit ofPsalms 103:1-22; Psalms 103:1-22; but He was the Son of man too. Such was the mystery of His person present in grace, which was proved by the power of God in one wholly dependent on God. Finally, there is the call of Levi the publican; the Lord showing, also, how well aware He was of the effect on man of introducing among those accustomed to law the reality of grace. In truth, it is impossible to mingle the new wine of grace with the old bottles of human ordinances. The Lord adds what is found in no gospel but Luke's, that man prefers, in presence of the new thing from God, the old religious feelings, thoughts, ways, doctrines, habits, and customs. "No man", He says, "having drunk old wine straightway desireth new: for he saith, The old is better." Man prefers the dealing of law with all its dimness, uncertainty, and distance from God, to that divine grace infinitely more blessed, which in Christ displays God to man, and brings man, by the blood of His cross, to God.

In Luke 6:1-49 this is followed up. We see the Lord on the two Sabbath days: the defence of the disciples for plucking the ears of corn, and the well-nigh defiant cure of the withered hand in the synagogue. The Lord does not pluck the ears of corn Himself; but He defends the guiltless, and this on moral ground. We do not here meet with the particulars set forth dispensationally as in Matthew's gospel: though the reference is to the same facts, they are not so reasoned upon. There the subject is much more the approaching change of economy: here it is more moral. A similar remark applies to the ease of healing the withered hand. The Sabbath, or seal of the old covenant, was never given of God, thou, abused by man, to hinder His goodness to the needy and wretched. But the Son of man was Lord of the Sabbath: and grace is free to bless man and glorify God. Immediately after this, clouds gather over the devoted head of our Lord; "They were filled with madness; and communed one with another what they might do to Jesus."

The Lord retires to a mountain, continuing all night in prayer to God. On the next day, out of the disciples He chooses twelve who were pre-eminently to represent Him after His departure. That is, He nominates the twelve apostles. At the same time He delivers what is commonly called the sermon on the mount. But there are striking differences between the manner of Luke and Matthew, in conveying that sermon to us; for Luke brings two contrasts together; one of which was dropped by Matthew at any rate in this, the beginning of his gospel. Luke couples the blessings and the woes; Matthew reserves his woes for another occasion, for that one would affirm that the Lord did not proclaim the woes of Matthew 13:1-58 on another and later occasion; but it may be safely said, that the first evangelist passed by all questions of woes for the discourse on the mount. Luke, on the contrary, furnishes both. Who can fail to recognize in this circumstance a striking mark; both of the evangelists, and of the special designs of Him who inspired them? Luke does not confine himself to the bright side, but adds also the solemn. There is a warning for conscience, as much as there is grace which appeals to the heart It is Luke that gives it and most gloriously. Besides, there is another difference. Matthew presents Christ alone as the lawgiver. No doubt greater than Moses He was; He was Jehovah, Emmanuel. Therefore He takes the place of deepening, enlarging, and ever bringing in principles so infinitely better as to eclipse what was said to them of old. Thus, while the authority of the law and prophets is maintained, there is now an incalculable change, in advance of all before, suitably to the presence of His glory who then spoke, and to the revelation of the Father's name More even was yet to be; but this was reserved for the presence in power of the Holy Ghost, as we are told inJohn 16:1-33; John 16:1-33.

Here, in the gospel of Luke, another course is pursued. It is not as One who lays down principles or describes the classes that can have part in the kingdom, as "Blessed the poor" etc.: but the Lord views, and speaks to, His disciples, as those immediately concerned; "Blessed ye poor: for yours is the kingdom of God." It is all personal, in view of the godly company that then surrounded Him. So He says, "Blessed ye that hunger now: for ye shall be filled. Blessed ye that weep now"' etc. It was sorrow and suffering now; for He who fulfilled the promises, and psalms, and prophets was rejected; and the kingdom could not yet come in power and glory. "He must first suffer many things."

Thus all through it is not description alone, but a direct address to the heart In Matthew it was most appropriately a general discourse. Here it is made immediately applicable. That is, He looks at the persons then before Him, and pronounces a blessing upon them distinctly and personally.

For that reason, as also for others, He says nothing about suffering for righteousness' sake here In Matthew there are the two characters those blessed when persecuted for righteousness' sake, and yet more those who were persecuted for His name's sake. Luke omits the righteousness: all persecution here noticed is on account of the Son of man. How blessed it is in Luke to find that the great witness of grace acts Himself in the spirit of that grace, and makes this to be the one distinguishing feature. Both sufferers are surely blessed; each is in his own season precious; but the least portion is not that which characterizes the word of the Lord in his gospel who has mainly in view us who were poor sinners of the Gentiles.

In Luke the points pressed are not detailed contrasts with the law, nor the value of righteousness in secret with the Father, nor trust in His loving care without anxiety, but practical grace in loving our enemies, merciful as our Father is merciful, and so children of the Highest, with the assurance of corresponding recompence. Then comes the warning parable of the blindness of the religious world's leaders and the value of personal reality and obedience, instead of moralising for others, which would end in ruin. In the chapter that follows (Luke 7:1-50) we shall see the Lord still more evidently proving that grace cannot be tied to Jewish limits, that His was a power which the Gentile owns to be absolute over all yea, over death as well as nature.

But before we pass on, let me observe that there is another feature also that strikes us in Luke, though it does not call for many words now. It appears that various portions of the sermon on the mount were reserved for insertion here and there, where they would it in best for comment on or connection with facts. The reason is, that moral grouping of conversations which has been already shown to be according to the method of Luke. Here there is not at all the same kind of formal order of discourse as in Matthew. There were, I doubt not, questions asked during its course; and the Holy Ghost has been pleased to give us specimens of this in the gospel of Luke. I may show on another occasion, that this which occurs not infrequently throughout the whole central part of Luke is found in him only. It is for the most part made up of this association of facts, with remarks either growing out of what has occurred, or suitable to them, and therefore transplanted from elsewhere.

In chapter 7 the healing of the centurion's servant is recounted, with very striking differences from the form in which he had it in Matthew. Here we are told that the centurion, when he heard of Jesus, sent unto Him the elders of the Jews. The man who does not understand the design of the gospel, and has only heard that Luke wrote especially for the Gentiles, is at once arrested by this. He objects to the hypothesis that this fact is irreconcilable with a Gentile bearing, and is, on the contrary, rather in favour of a Jewish aim, at least here; because in Matthew you find nothing about the embassy of the Jews, while here it is in Luke. His conclusion is, that one gospel is as much Jewish or Gentile as another, and that the notion of special design is baseless. All this may sound plausible to a superficial reader; but in truth the twofold fact, when duly stated, remarkably confirms the different scope of the gospels, instead of neutralizing it; for the centurion in Luke was led, both being Gentiles, to honour the Jews in the special place God has put them in. He therefore sets a value on this embassy to the Jews. The precise contrast of this we have inRomans 11:1-36; Romans 11:1-36, where the Gentiles are warned against high-mindedness and conceit. It was because of Jewish unbelief, no doubt, that certain branches were broken off; but the Gentiles were to see that they abode in God's goodness, not falling into similar and worse evil, or else they also should be cut off. This was most wholesome admonition from the apostle of the uncircumcision to the saints in the great capital of the Gentile world. Here the Gentile centurion shows both his faith and his humility by manifesting the place which God's people had in his eyes. He did not arrogantly talk of looking only to God.

Allow me to say, brethren, that this is a principle of no small value, and in more ways than one. There is often a good deal of unbelief not open, of course, but covert which cloaks itself under the profession of superior and sole dependence on God, and boasts itself aloud of its leaving any and every man out of account. Nor do I deny that there are, and ought to be, cases where God alone must act, convince, and satisfy. But the other side is true also; and this is precisely what we see in the case of the centurion. There was no proud panacea of having to do only with God, and not man. On the contrary, he shows, by his appeal to and use of the Jewish elders, how truly he bowed to the ways and will of God. For God had a people, and the Gentile owned the people as of His choice, spite of their unworthiness; and if he wanted the blessing for his servant, he would send for the elders of the Jews that they might plead for him with Jesus. To me there seems far more of faith, and of the lowliness which faith produces, than if he had gone personally and alone. The secret of his action was, that he was a man not only of faith, but of faith-wrought humility; and this is a most precious fruit, wherever it grows and blooms. Certainly the good Gentile centurion sends his ambassadors of Israel, who go and tell what was most true and proper (yet I can hardly think it what the centurion ever put in their mouth). "And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this: for he loveth our nation, and he hath built us a synagogue." He was a godly man; and it was no new thing, this love for the Jews, and the practical proof of it.

It will be observed, again, that Matthew has not a word about this fact; and cannot but feel how blessed is the omission there. Had Matthew been writing merely as a man for the Jews, it was just the thing he would have surely fastened on; but the inspiring power of the Spirit wrought, and grace, I do not doubt, also, in Matthew as well as in Luke, and thus only have we the fruit now apparent in their accounts. It was fitting that the evangelist for the Jews should both leave out the (Gentile's strong expression of respect for Israel, and dwell upon the warning to the proud children of the kingdom. Equally fitting was it that Luke, in writing for Gentile instruction, should especially let us see the love and esteem for God's sake which a godly Gentile had for the Jews. Here was no scorn for their low estate, but so much the more compassion; yea, more than compassion, for his desire after their mediation proved the reality of his respect for the chosen nation. It was not a new feeling; he had long low loved them, and built them a synagogue in days when he sought nothing at their hands; and they remember it now. The faith of this Gentile was such, that the Lord avows He had not seen the like in Israel. Not only does Matthew report this a weighty admonition even for the believers of Israel but also Luke, for the encouragement of the Gentiles. This common point was most worthy of record, and attached to the new creation, not to the old. How beautiful the scene is in both gospels' how much is that beauty increased when we more closely inspect the wisdom and grace of God shown out in Matthew's presentation of Gentile blessing and Jewish warning for the Israelites; and withal, in Luke's presentation of respect for the Jews, and the absence here of all notice of Jewish excision, which might so easily be perverted to Gentile self-complacency!

The next scene (verses 11-17) is peculiar to Luke. The Lord not only heals, but with a grace and majesty altogether proper to Himself, brings in life for the dead, yet with remarkable consideration for human woe and affection. Not only did He, in His own quickening power, cause the dead to live, but He sees in him, whom they were even then carrying out to burial, the only son of his widowed mother; and so He stays the bier, bids the deceased to arise, and delivers him to his mother. No sketch can be conceived more consonant with the spirit and aim of our gospel.

Then we have the disciples of John introduced, for the special purpose of noting the great crisis that was at hand, if not come. So severe was the shock to antecedent feeling and expectation, that even the very forerunner of the Messiah was himself shaken and offended, it would seem, because the Messiah did not use His power on behalf of Himself and His own followers did not protect every godly soul in the land did not shed around light and liberty for Israel far and wide. Yet who could gainsay the character of what was being done? A Gentile had confessed the supremacy of Jesus over all things: disease must obey Him absent or present! If not the working of God's own gracious power, what could it be? After all, John the Baptist was a man; and what is he to be accounted of? What a lesson, and how much needed at all times. The Lord Jesus not only answers with His wonted dignity, but at the same time with the grace that could not but yearn over the questioning and stumbled mind of His forerunner no doubt meeting, too, the unbelief of John's followers; for there need be little doubt, that if there was weakness in John, there was far more in his disciples.

Thereupon our Lord introduces His own moral judgment of the whole generation. At the close of this is the most remarkable exemplification of divine wisdom conferred by grace where one might least look for it, in contrast with the perverse folly of those who thought themselves wise. "But wisdom is justified of all her children," no matter who or what they may have been, as surely as it will be justified in the condemnation of all who have rejected the counsel of God against themselves. Indeed, the evil side as well as the good are almost equally salient at the house of Simon the Pharisee; and the Holy Ghost led Luke to furnish here the most striking possible commentary on the folly of self-righteousness, and the wisdom of faith. He adduces exactly a case in point. The worth of man's wisdom appears in the Pharisee, as the true wisdom of God, which comes down from above, appears where His own grace alone created it; for what depositary seemed more remote than a woman of ruined and depraved character? yea, a sinner whose very name God withholds? On the other hand, this silence, to my mind, is an evidence of His wonderful grace. If no worthy end could be reached by publishing the name of her who was but too notorious in that city of old, it was no less worthy of God that He should make manifest in her the riches of His grace. Again, another thing: not only is grace best proved where there is most need of it, but its transforming power appears to the greatest advantage in the grossest and most hopeless cases.

"If any man be in Christ, he is a new creature." Such is the operation of grace, a new creating, no mere change or bettering of the old man according to Christ, but a real life with a new character altogether. See it in this woman, who was the object of grace. It was to the house of the Pharisee who had invited Jesus that this woman repaired attracted by the Saviour's grace, and truly penitent, full of love to His person, but not yet with the knowledge of her sins forgiven; for this was what she needed, and what He meant her to have and know. It is not the exhibition of a soul starting upon the knowledge of forgiveness, but the ways of grace leading one into it.

What drew her heart was not the acceptance of the gospel message, nor the knowledge of the believer's privilege That was what Christ was about to give; but what won her, and drew her so powerfully even to that Pharisee's house, was something deeper than any acquaintance with conferred blessings: it was the grace of God in Christ Himself. She felt instinctively that in Him was not more truly all that purity and love of God Himself, than the mercy she needed for herself. The predominant feeling in her soul, what riveted her was, that, spite of the sense she had of her sins, she was sure she might cast herself on that boundless grace she saw in the Lord Jesus. Hence she could not stay away from the house where He was, though she well knew she was the last person in the town the master of it would welcome there. What excuse could she make? Nay, that sort of thing was over now; she was in the truth. What business, then, had she in Simon's house? Yes, her business was with Jesus, the Lord of glory for eternity, albeit there; and so complete was the mastery of His grace over her soul, that nothing could keep her back. Without asking for Simon's leave, without a Peter or a John to introduce her, she goes where Jesus was, taking with her an alabaster box of ointment, "and stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment."

This drew out the religious reasoning, of Simon's heart, which, like all other reasoning of the natural mind on divine things, is only infidelity. "He spake within himself, saying, This man, if he were a prophet." How hollow the fair-looking Pharisee was! He had asked the Lord there; but what was the value of the Lord in Simon's eyes? "This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner." Indeed, she was a sinner. This was not wrong but that. The root of the worst wrong is just that depreciation of Jesus. Simon within himself doubted that He was even a prophet. Oh, how little thought he that it was God Himself in the person of that lowly man, the Son of the Highest! Herein was the starting-point of this most fatal error. Jesus, however, proves that He was a prophet, yea, the God of the prophets; and reading the thoughts of his heart, He answers his unuttered question by the parable of the two debtors.

I will not dwell now on that which is familiar to all. Suffice it to say, that this is a scene peculiar to our gospel. Might I not ask, where possibly could it be found harmoniously except here? How admirable the choice of the Holy Ghost, thus shown in displaying Jesus according, to all we have seen from the beginning of this gospel! The Lord here pronounces her sins to be forgiven; but it is well to observe, that this was at the close of the interview, and not the occasion of it. There is no ground to suppose that she knew that her sins were forgiven before. On the contrary, the point of the story appears to me lost where this is assumed. What confidence His grace gives the one that goes straight to Himself! He speaks authoritatively, and warrants forgiveness. Till Jesus said so, it would have been presumption for any soul at this time to have acted upon the certainty that his sins were forgiven. Such seems to me the express object of this history a poor sinner truly repenting, and attracted by His grace, which draws her to Himself, and hears from Him His own direct word, "Thy sins are forgiven thee." Her sins, which were many, were forgiven. There was no hiding, therefore, the extent of her need; for she loved much. Not that I would explain this away. Her loving much was true before, as well as after, she heard the forgiveness. There was real love in her heart already. She was transported by the divine grace in His person, which inspired her by the Spirit's teaching with love through His love; but the effect of knowing from His own lips that her sins were forgiven must have been to increase that love. The Lord is here before us as One that thoroughly sounded the evil heart of unbelief, that appreciated, as truly as He had effected, the work of grace in the believer's heart, and speaks out before all the answer of peace with which He entitled such an one to depart.

In the last chapter (Luke 8:1-56) on which I am to speak tonight, the Lord is seen not only going forth now to preach, but with a number of men and women in His train, children of wisdom surely, the poor but real witnesses of His own rich grace, and thus devoted to Him here below. "And the twelve were with him. And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils, and Joanna the wife of Chuza, Herod's steward, and Susanna, and many others, which ministered unto him of their substance." Here, too, is it not a wonderfully characteristic picture of our Lord Jesus, and so only found in Luke? Entirely above the evil of men, He could and did walk in the perfect calm of His Father's presence, but withal according to the activity, in this world, of God's grace.

Hence, He is here presented in our gospel as speaking of the sower, even as He was then scattering the seed of "the word of God;" for so it is called here. In the gospel of Matthew, where the same parable appears as introducing the kingdom of heaven, it is called "the word of the kingdom." Here, when the parable is explained, the seed is "the word of God." Thus it is not a question of the kingdom in Luke; in Matthew it is. Nothing can be more simple than the reason of the difference. Remark that the Spirit of God in recording does not limit Himself to the bare words that Jesus spoke. This I hold to be a matter of no little importance in forming a sound judgment of the Scriptures. The notion to which orthodox men sometimes shut themselves up, in zeal for plenary inspiration, is, to my mind, altogether mechanical: they think that inspiration necessarily and only gives the exact words that Christ uttered. There seems to me not the slightest necessity for this. Assuredly the Holy Spirit gives the truth, the whole truth, and nothing but the truth. The differences are owing to no infirmity, but to His design; and what He has given us is incomparably better than a bare report by so many hands, all meaning to give the same words and facts. Take the chapter before us to illustrate what I mean. Matthew and Luke alike give us the same parable of the sower; but Matthew calls it "the word of the kingdom;" while Luke calls it "the word of God." The Lord Jesus may have employed both in His discourse at this time. I am not contending that He did not; but what I affirm is, that, whether He did or did not employ both, the Spirit of God did not give us to have both in the same gospel, but acts with divine sovereignty. He does not lower the evangelists into mere literal reporters, such as may be found by dint of skill among men. No doubt their object is to get the precise words which a man utters, because there is no such power or person to effect the will of God in the world. But the Spirit of God can act with more freedom, and can drive this part of the utterance to one evangelist, and that part to another. Hence, then, the mere mechanical system can never explain inspiration. It finds itself entirely baffled by the fact that the same words are not given in all the gospels. Take Matthew, as we have just seen, sating, "Blessed are the poor," and Luke, saying, "Blessed are ye poor." This is at once an embarrassing difficulty for the mechanical scheme of inspiration; it is none at all for those who hold to the Holy Ghost's supremacy in employing different men as the vessels of its various objects. There is no attempt in any of the gospels to furnish a reproduction of all the words and works of the Lord Jesus. I have no doubt, therefore, that although in each gospel we have nothing but the truth, we have not all the facts in any Gospel, or in all of them. Hence, the richest fulness results from the method of the Spirit. Having the absolute command of all truth, He just gives the needed word in the right place, and by the due person, so as the better to display the Lord's glory.

After this parable we have another, like Matthew's, but not relating to the kingdom, because this is not the point here; for dispensation is not the topic before us as in Matthew. Indeed, this parable is one not found in Matthew at all. What Matthew gives is complete for the purposes of his gospel. But in Luke it was of great importance to give this parable; for when a man has been laid hold of by the word of God, the next thing is testimony. The disciples, not the nation, were given to know the mysteries of the kingdom of God. Enlightened themselves, the next thing was to give light to others. "No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, that they which enter may see the light. For nothing is secret, that shall not be made manifest; neither anything hid, that shall not be known and come abroad. Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not from him shall be taken even that which he seemeth to have." Thus responsibility in the use of light is enforced.

What follows here is the slight of natural ties in divine things, the approval of nothing but a relationship founded on the word of God heard and done. Flesh is valueless; it profits nothing. So when people said unto Him, "Thy mother and thy brethren stand without desiring to see thee; he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it." Still it is the word of God. It is not as Matthew puts it after the formal giving up the nation to apostacy and a new relationship brought in; here it is simply God's approval of those who keep and value His word. The place that the word of God has morally meets the mind of Christ.

But Christ does not exempt His witnesses from troubles here below. The next is the scene on the lake, and the disciples manifesting their unbelief and the Lord His grace and power. Passing, to the other side me see Legion who spite of this awful evil has a deep divine work wrought in his soul. It is not so much a question of making him a servant of God. That we have in Mark and much detailed. Here we have Him rather as a man of God; first the object of the delivering power and favour of the Lord; then, delighting in Him who thus made God known to him. No wonder when the devils were cast out the man besought that he might be with Jesus. It was a feeling natural so to speak, to grace and to the new relationship with God into which he had entered. "But Jesus sent him away saying, Return to thine own house, and show how great things God hath done unto thee. And he went his way and published throughout the whole city how great thing's Jesus had done unto him."

The account of Jairus's appeal for his daughter follows. While the Lord is on His way to heal the daughter of Israel, who meanwhile dies He is interrupted by the touch of faith; for whoever went to Him found healing. The Lord however while He perfectly meets the case of any needy soul at the present time does not fail in the long run to accomplish the purposes of God for the revival of Israel. He will restore Israel; for in God's mind they are not dead but sleep.

Bibliographical Information
Kelly, William. "Commentary on Luke 1:54". Kelly Commentary on Books of the Bible. https://www.studylight.org/​commentaries/​wkc/​luke-1.html. 1860-1890.
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