THE FOURFOLD
GOSPEL
or
A Harmony of the Four Gospels
Resulting in a complete chronological life of Christ, divided into titled sections and sub-divisions, with comments injected in the text; especially designed for the use of Sunday-school teachers and advanced pupils.
by
President J. W. McGARVEY, LL. D.
and
PHILIP Y. PENDLETON, A. B.
CINCINNATI
The Standard Publishing Company
Publishers of Christian Literature
COPYRIGHT
1914.
THE STANDARD PUBLISHING CO.
CINCINNATI, O.
[This
text is in the public domain.] 
Table of Contents
THE FOURFOLD GOSPEL or A Harmony of the Four Gospels
Part First. The Period of Christs Life Prior to His Ministry.
I. Lukes Preface and Dedication.
III. Genealogy of Jesus According to Matthew.
IV. Genealogy According to Luke.
V. Annunciation to Zacharias of the Birth of John the Baptist.
VI. Annunciation of the Birth of Jesus.
VII. Mary, Future Mother of Jesus, Visits Elisabeth, Future Mother of John the Baptist.
VIII. The Birth and Early Life of John the Baptist.
IX. Annunciation to Joseph of the Birth of Jesus.
XI. The Birth of Jesus Proclaimed by Angels to the Shepherds.
XII. Circumcision, Temple Service, and Naming of Jesus.
XIII. Eastern Wise-Men, or Magi, Visit Jesus, the New-Born King.
XIV. Flight into Egypt and Slaughter of the Bethlehem Children.
XV. The Child Jesus Brought from Egypt to Nazareth.
XVI. Jesus Living at Nazareth and Visiting Jerusalem in His Twelfth Year.
Part Second. Beginning of the Ministry of John the Baptist, the Foreunner.
XVII. John the Baptists Person and Preaching.
Part Third. Beginning of Our Lords Ministry.
XVIII. Jesus Baptized by John in the Jordan.
XIX. Jesus Tempted in the Wilderness.
XX. Johns First Testimony to Jesus.
XXI. Jesus Makes His First Disciples.
XXII. Jesus Works His First Miracle at Cana in Galilee.
XXIII. Jesus First Residence at Capernaum.
Part Fourth. From the First to the Second Passover.
XXIV. Jesus Attends the First Passover of His Ministry.
Subdivision A. Jesus Cleanses the Temple.
Subdivision B. Jesus Talks with Nicodemus.
XXV. First Ministry in JudĉaJohns Second Testimony.
XXVI. Jesus Sets Out from Judĉa for Galilee.
Subdivision A. Reasons for Retiring to Galilee.
Subdivision B. At Jacobs Well, and at Sychar.
Subdivision C. Arrival in Galilee.
XXVII. General Account of Jesus Teaching.
XXVIII. The Second Miracle at Cana.
XXIX. Jesus Temporary Residence at Capernaum.
XXX. Jesus Calls Four Fishermen to Follow Him.
XXXI. Healing a Demoniac in a Synagogue.
XXXII. Healing Peters Mother-in-Law and Many Others.
XXXIII. Jesus Makes a Preaching Tour Through Galilee.
XXXIV. Jesus Heals a Leper and Creates Much Excitement.
XXXV. Jesus Heals a Paralytic at Capernaum.
Part Fifth. From Second Passover Until Third.
XXXVII. Jesus Heals on the Sabbath Day and Defends His Act.
XXXVIII. Jesus Defends Disciples Who Pluck Grain on the Sabbath.
XXXIX. Jesus Defends Healing a Withered Hand on the Sabbath.
XL. Jesus Heals Multitudes Beside the Sea of Galilee.
XLI. After Prayer Jesus Selects Twelve Apostles.
XLII. The Sermon on the Mount.
Subdivision A. Introductory Statements.
Subdivision B. Beatitudes: Promises to Messiahs Subjects.
Subdivision C. Influence and Duties of Messiahs Subjects.
Subdivision D. Relation of Messianic Teaching to Old Testament and Traditional Teaching.
Subdivision E. Almsgiving, Prayer, and Fasting to Be Performed Sincerely, Not Ostentatiously.
Subdivision F. Security of Heavenly Treasures Contrasted With Earthly Anxieties.
Subdivision G. Law Concerning Judging.
Subdivision H. Concerning Prayer.
Subdivision I. The Golden Rule.
Subdivision J. The Two Ways and the False Prophets.
Subdivision K. Conclusion and Application: Two Builders.
XLIII. Healing the Centurions Servant.
XLIV. Jesus Raises the Widows Son.
XLV. The Baptists Inquiry and Jesus Discourse Suggested Thereby.
XLVI. Jesus Feet Anointed in the House of a Pharisee.
XLVII. Further Journeying About Galilee.
XLVIII. Blasphemous Accusations of the Jews.
XLIX. Sign Seekers, and the Enthusiast Reproved.
L. Christs Teaching as to His Mother and Brethren.
LI. Dining with a Pharisee, Jesus Denounces that Sect.
LII. Concerning Hypocrisy, Worldly Anxiety, Watchfulness, and His Approaching Passion.
LIII. Repentance Enjoined. Parable of the Barren Fig-Tree.
LIV. The First Great Group of Parables.
Subdivision B. Parable of the Sower.
Subdivision C. Parable of the Seed Growing Itself.
Subdivision D. The Parable of the Tares.
Subdivision E. Parables of the Mustard Seed and Leaven.
Subdivision F. The Parable of the Tares Explained.
Subdivision G. Parables of Treasure, Pearl, and Net.
LVI. Jesus Heals Two Gergesene Demoniacs.
LVII. Matthews Feast. Discourse on Fasting.
LVIII. Jairus Daughter and the Invalid Woman.
LIX. Healing Blind Men and a Dumb Demoniac.
LX. Jesus Visits Nazareth and is Rejected.
LXI. Third Circuit of Galilee. The Twelve Instructed and Sent Forth.
LXII. Herod Antipas Supposes Jesus to Be John.
LXIII. First Withdrawal from Herods Territory and Return.
Subdivision A. Return of the Twelve and Retirement To the East Shore of Galilee.
Subdivision B. Feeding the Five Thousand.
Subdivision C. The Twelve Try to Row Back. Jesus Walks Upon the Water.
LXIV. Discourse on Spiritual Food and True Discipleship. Peters Confession.
Part Sixth. From the Third Passover Until Our Lords Arrival at Bethany.
(Time: One Year Less One Week.)
LXV. Jesus Fails to Attend the Third Passover. Scribes Reproach Him for Disregarding Tradition.
LXVI. Second Withdrawal from Herods Territory.
LXVII. Healing a Phoenician Womans Daughter.
LXVIII. Another Avoiding of Herods Territory.
LXIX. The Deaf Stammerer Healed and Four Thousand Fed.
LXX. Third Withdrawal from Herods Territory.
Subdivision A. Pharisaic Leaven. A Blind Man Healed.
Subdivision B. The Great Confession Made by Peter.
Subdivision C. Passion Foretold. Peter Rebuked.
Subdivision D. The Transfiguration. Concerning Elijah.
Subdivision E. Healing the Demoniac Boy.
LXXI. Return to Galilee. The Passion Foretold.
LXXII. Jesus Pays the Tribute Money.
LXXIII. False Ambition Versus Childlikeness.
LXXIV. Sin and Forgiveness Between Brethren.
LXXV. Jesus Brothers Advise Him to Go to Jerusalem.
LXXVI. The Private Journey to Jerusalem.
LXXVII. As to Sacrifice for Christs Service.
LXXVIII. In the Temple at the Feast of Tabernacles.
LXXIX. The Story of the Adulteress.
LXXX. Messianic Claims Met by Attempt to Stone Jesus.
LXXXI. Contention Over the Man Born Blind.
LXXXII. Discourse on the Good Shepherd.
LXXXIII. Mission and Return of the Seventy.
LXXXIV. Parable of the Good Samaritan.
LXXXV. Jesus the Guest of Martha and Mary.
LXXXVI. Prayer Taught and Encouraged.
LXXXVII. Sabbath Healing. Mustard Seed and Leaven.
LXXXVIII. Feast of the Dedication. The Jews Attempt to Stone Jesus and He Retires to Perĉa.
LXXXIX. The Strait Gate. Warned Against Herod.
XC. Dining with a Pharisee. Sabbath Healing and Three Lessons Suggested by the Event.
XCI. Cost of Discipleship Must Be Counted.
XCII. Second Great Group of Parables.
Subdivision B. Parable of the Lost Sheep.
Subdivision C. Parable of the Lost Coin.
Subdivision D. Parable of the Lost Son.
Subdivision E. Parable of the Unrighteous Steward.
Subdivision F. Parable of the Rich Man and Lazarus.
Subdivision G. Concerning Offenses, Faith, and Service.
XCIII. Perĉa to Bethany. Raising of Lazarus.
XCIV. Retiring Before the Sanhedrins Decree.
XCV. Journey to Jerusalem. Ten Lepers. Concerning the Kingdom.
XCVI. Parable of the Importunate Widow.
XCVII. Parable of the Pharisee and Publican.
XCVIII. Journey to Jerusalem. Concerning Divorce.
XCIX. Blessing Children. Concerning Childlikeness.
C. The Rich Ruler. Peril Of Riches. Reward Of Sacrifice. Parable Of The Laborers In The Vineyard.
CI. Foretelling His Passion. Rebuking Ambition.
CII. Bartimĉus and His Companion Healed.
CIII. Zacchĉus. Parable of the Pounds. Journey to Jerusalem.
Part Seventh. Last Week of Our Lords Ministry, the Fourth Passover, the Crucifixion.
CIV. Jesus Arrives and is Feasted at Bethany.
CV. Jesus Triumphal Entry into Jerusalem.
CVI. Barren Fig-Tree. Temple Cleansed.
CVII. Finding the Fig-Tree Withered.
CVIII. In Reply to the Questions as to His Authority, Jesus Gives the Third Great Group of Parables.
Subdivision B. Parable of the Two Sons.
Subdivision C. Parable of the Wicked Husbandmen.
Subdivision D. Parable of the Marriage of the Kings Son.
CIX. Jewish Rulers Seek to Ensnare Jesus.
Subdivision A. Pharisees and Herodians Ask About Tribute.
Subdivision B. Sadducees Ask About the Resurrection.
Subdivision C. A Lawyer Asks About the Great Commandment.
Subdivision D. Jesus Question Which None Could Answer.
CX. Jesus Last Public Discourse. Denunciation of Scribes and Pharisees.
CXI. Observing the Offerings and Widows Mites.
CXII. Greeks Seek Jesus. He Foretells that He Shall Draw All Men Unto Him.
CXIII. Destruction of Jerusalem Foretold.
CXIV. The Second Coming of Christ.
CXV. Conclusion of Our Lords Discourse. Parables of Virgins and Talents. The Final Judgment.
CXVI. Jesus Predicts, the Rulers Plot for, and Judas Bargains for His Death.
CXVII. Preparation for Passover. Disciples Contend for Precedence.
CXVIII. The Paschal Meal. Jesus Washes the Disciples Feet.
CXIX. Judas Betrayal and Peters Denial Foretold.
CXX. The Lords Supper Instituted.
CXXI. Farewell Discourse to Disciples.
CXXIII. Going to Gethsemane, and Agony Therein.
CXXIV. Jesus Betrayed, Arrested, and Forsaken.
CXXV. First Stage of Jewish Trial. Examination by Annas.
CXXVI. Second Stage of Jewish Trial. Jesus Condemned by Caiaphas and the Sanhedrin.
CXXVII. Peter Thrice Denies the Lord.
CXXVIII. Third Stage of Jewish Trial. Jesus Formally Condemned by the Sanhedrin and Led to Pilate.
CXXIX. First Stage of the Roman Trial. Jesus Before Pilate for the First Time.
CXXX. Second Stage of the Roman Trial. Jesus Before Herod Antipas.
CXXXI. Third Stage of the Roman Trial. Pilate Reluctantly Sentences Him to Crucifixion.
CXXXII. Remorse and Suicide of Judas.
Subdivision A. On the Way to the Cross.
Subdivision B. Jesus Crucified and Reviled. His Three Sayings During First Three Hours.
Subdivision D. Jesus Found to Be Dead. His Body Buried and Guarded in the Tomb.
Part Eighth. Our Lords Resurrection, Appearances and Ascension. Judĉa and Galilee.
(Time, Forty Days. Spring a.d. 30.)
CXXXIV. Angels Announce the Resurrection to Certain Women. Peter and John Enter the Empty Tomb.
CXXXV. First and Second Appearances of the Risen Christ. The Resurrection Reported to the Apostles.
CXXXVI. Some of the Guards Report to the Jewish Rulers.
CXXXVII. Third and Fourth Appearances of Jesus.
CXXXVIII. Fifth Appearance of Jesus.
CXXXIX. Sixth Appearance of Jesus.
CXL. Seventh Appearance of Jesus.
CXLI. Eighth Appearance of Jesus.
CXLII. The Great Commission Given.
CXLIII. Ninth and Tenth Appearances of Jesus.
CXLV. Our Lord Appears After His Ascension.
Introduction.
We feel in placing this work before the public we should accompany it with some words of explanation. It is unique, presenting a combination of features never before collected in one work. Harmonies and Fourfold Gospels are plentiful, and we have examined a large number of them, beginning with the pioneer work of Tatian. We have sought to utilize all the good features employed by others, and to introduce several new and helpful inventions of our own.
Preserving the Text.
Believing fully and firmly that the Scriptures are the word of God, we have sought to preserve all that is contained in them, and have, in combining them, regarded it as wrong to take liberties with them. To carry out this reverential idea we have introduced the variant readings of each Gospel, enclosing them in braces, so that they will not confuse the reader. By doing this we have, according to our count, except in the cases of a few redundant pronouns, only omitted five words of the text, which, if we remember correctly, are three ands, and but and one with. To accomplish this almost absolute conservation of the word of the text without involving the reader in hopeless confusion, has been no easy task, especially in cases where all four Gospels are combined in a single section.
To Distinguish the Gospels.
Then, to enable the reader to discriminate as he reads, we have indicated the particular Gospel from which our word or words are taken, by the several superior letters; namely: a, b, iv c, and d, which stand respectively for the four Gospels, Matthew, Mark, Luke and John. We have followed the punctuation of each Gospel as we have used its words, also giving the punctuation mark which followed the last word taken.
Combination Illustrated.
To illustrate our method of combination, let us take Section 36, which is a fitting together of the following passages, namely:
9 And as Jesus passed by from thence, he saw a man, called Matthew, sitting at the place of toll: and he saith unto him, Follow me. And he arose, and followed him.Matt. ix. 9.
13 And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them. 14 And as he passed by, he saw Levi the son of Alphĉus sitting at the place of toll, and he saith unto him, Follow me. And he arose and followed him.Mark ii. 13, 14.
27 And after these things he went forth, and beheld a publican named Levi, sitting at the place of toll, and said unto him, Follow me. 28 And he forsook all, and rose up and followed him.Luke v. 27, 28.
Which three passages are combined as follows:
c 27 And after these things he went forth, again by the sea side; and all the multitude resorted unto him, and he taught them. 14 And as he a Jesus passed by from thence, he saw c and beheld a a man, c a publican, named {a called} Matthew, c Levi, b the son of Alphĉus sitting at the place of toll, and he saith {c said} unto him, Follow me. 28 And he forsook all, b and he arose {c rose up} and followed him.
Now, in this passage we have retained the redundant pronoun he in the v phrase he Jesus. Where Luke has the phrase named Matthew, Matthew has the variant reading called Matthew. Where Mark says saith, Luke gives the variant said, and where Mark says arose, Luke says rose up. By variant reading we mean one which can not be combined with the other texts so that the combined text will read smoothly.
Lesser and Fuller Forms.
Moreover, we have endeavoured to use the fullest form, including the words of those Gospels which have the lesser forms of sentences, except where the sentence ends in a period, in which case have given the least form, so that the larger form of the other Gospels might be made apparent; as, for instance, this sentence, taken from Matt. xii. 47; Mark iii. 32; Luke viii. 20: c 20 And it was told him, a Behold, thy mother and thy brethren bseek for thee. c stand without desiring to see thee. a seeking to speak to thee. Here Mark has the short form, Luke a longer form, and Matthew a trifle the longest form; all of which is indicated by the order in which each part is placed, and the several periods which close the thought of each evangelist.
But in compiling the work we have bound ourselves by no inflexible rule; for to do so would, in many instances, make the reading very complex, whereas our first study has been to make the work simple, and to avoid confusing the mind of the reader
Sections and Subdivisions.
We have divided the work into sections for analytical purposes, and in order to aid in the work of indexing and giving cross references. We have arranged the sections in what we believe to be the best chronological order, but have not attempted to justify our chronology, because space would not permit. We have also given the time and place of each section, where these things could be ascertained with any degree of accuracy. In this matter, however, we are liable to vi disappoint many of our readers, because we have been conservative. The dates and places given in similar works are too often more arbitrary assumptions: there being so little ground of reason back of them that they do not even justify one in calling them speculative. Unless we have had some reason for fixing a date or assigning a locality, we have refrained from doing either, though we have found them freely and positively asserted in such places in similar works.
Four Points of Economy.
By the use of pronounced black letter type we enable to reader to follow the Scripture text, omitting the comments if he chooses. But by thus combining the four Gospels and interjecting the comment into the text, we have produced the most labor-saving, time-saving, condensed commentary ever placed before the people. Those familiar with commentaries can best realize what this means. Incidents told in one Gospel are repeated in other Gospels, and when a commentator has given his annotations on Matthew, and comes to the same facts recorded in Mark, or Luke, or John, he wastes his space by printing the duplicate text, and he wastes his readers time by referring him to his comments in the volume on Matthew. by combining the Gospels for commentary purposes we have saved this space and time.
Again, in most commentaries a fifth or sixth of the space is taken up in drawing distinctions between the texts of the four Gospels, while in this work these distinctions are placed before the readers eye, where he can see them for himself at a glance. Moreover, in other commentaries, which give the text, another sixth or seventh of the work is taken up in reprinting in the notes that portion of the text concerning which the commentator wishes to speak. Our interjected method avoids all this needless repetition, and makes it possible for us to present the comment with the least preliminary verbiage or introductory setting. Time is also saved because the reader does not have to look back and forth from the text at the top of the comment at the bottom of the page. Again, vii other commentaries lose a large amount of space by using the King James text. Those which preceded the revision waste space correcting the translation and modernizing its English: those published since the revision suffer a similar waste by drawing endless comparisons between the two texts. By choosing the American revision as the basis for our work, we have a text which needs but little explanation or apology, and we are thereby enabled to employ the readers time and strength to his best advantage.
Care in Preparing this Work.
In preparing this work there has been no sparing of time, labor, or expense. While we have carefully avoided all conceits, quibblings, and useless refinements, and have studied to present only that which was useful, helpful, and practical, we have endeavored to put into the work the results of careful investigation and studious research. Besides theological treatises and works of reference, a full line of commentaries has been used. In some few cases, where the sections have been simple, from thirty to fifty commentaries have been consulted; but in the vast majority of sections between eighty and one hundred commentaries have been searched and sifted. To these painstaking labors of the junior editor, there has been added the results of the wider researches of the senior editor, affected during a half century of continuous Bible study and teaching. We have not aimed to produce a commentary for the textual critic, the theologian, or the professor; but a plain and simple work for all readers of Gods word.
An Object in View.
Moreover, having in view the preparation of a new series of Sunday-school lessons, we have prepared this work as a basis of such series. As the present International Series handles mere scraps of the Bible, it is practicable to print the text in quarterlies; but with a series which deals with the whole Bible, larger portions must be assigned for the viii lessons, and such printing of the text in the quarterlies becomes impossible. In such a series the pupil must be referred to the Bible itself, and in order that he may have a Bible with comments, we have prepared the present work, intending to follow it with similar volumes until the entire Bible is given to the public in this annotated form, if God permit.
J. W. MCGARVEY.
PHILIP Y. PENDLETON.
Part First.
The Period of Christs Life Prior to His Ministry.
I.
Lukes Preface and Dedication.
C Luke I. 14.[1]
c 1 Forasmuch as many [of whom we know nothing and have even no tradition] have taken in hand to draw up a narrative concerning those matters which have been fulfilled [completed, or accomplished according to the divine will] among us, 2 even as they delivered them unto us, which from the beginning were eyewitnesses [the apostles were necessarily such and there were some few othersActs i. 2123] and ministers of the word [the apostles were ministers, and not ecclesiastical dignitaries], 3 it seemed good to me also, having traced the course of all things accurately from the first [and being therefore thoroughly fitted to write the gospel], to write unto thee in order [not in chronological, but in topical order], most excellent Theophilus [Luke also dedicated the Book of Acts to this man. Nothing is known of Theophilus, but he is supposed to have been a Greek of high official rank]; 4 that thou mightest know the certainty [might have a 2 fixed written record, and not trust to a floating, variable tradition or a treacherous memory] concerning the things [the gospel facts] wherein thou wast instructed.
II.
Johns Introduction.
D John I. 118.
d 1 In the beginning was the Word [a title for Jesus peculiar to the apostle John], and the Word was with God [not going before nor coming after God, but with Him at the beginning], and the Word was God. [Not more, not less.] 2 The same was in the beginning with God. 3 All things were made through him [the New Testament often speaks of Christ as the Creatorsee ver. 10; I. Cor. viii. 6; Col. i. 13, 17; Heb. i. 2]; and without him was not anything made that hath been made. [This shows that Jesus himself is not a creature.] 4 In his was life [As in the Father (chap. v. 26). As this life animates the living, so can it reanimate the deadJohn xi. 25]; and the life was the light of men. [The life of Jesus is the light of men, because from that life we get our intellect and understanding, and because that life formed and governs the creation around us by which we become enlightened as to the existence and power of GodRom. i. 1821; Acts xiv. 16, 17.] 5 And the light shineth in the darkness [an ignorant, benighted world]; and the darkness apprehended it not. [Did not receive or admit it. Jesus, the Light of the world, was despised and rejected by men.] 6 There was a man sent from God, whose name was John. 7 The same came for witness, that he might bear witness of the light. [that he might tell men that Jesus was the Messiah], that all [who heard his testimony] might believe [in Jesus] through him. 8 He was not the light [He was the lamp that burneth and shineth (chap. v. 35); but not the Sun of righteousness 3 Mal. iv. 2], but came that he might bear witness of the light. 9 There was the true light [as opposed to the imperfect, incomplete, and transitory lights], even the light which lighteth every man [all men are enlightened in some degree and enlightened of Christ: some by nature, some by conscience, and some by Bible revelation], coming into the world. 10 He was in the world. [invisibly present, renewing and sustaining his creation], and the world was made through him, and the world knew him not. [Though it might and should have known himRom. i. 1821; Acts xiv. 16, 17.] 11 He came [visibly in the flesh] unto his own [his own land or possessionsHos. ix. 3; Jer. ii. 7; Zech. ii. 12], and they that were his own [the children of IsraelEx. xix. 5; Deut. vii. 6; xiv. 2] received him not. 12 But as many as received him [whether Jew or Gentile], to them gave he the right to become children of God [comp. Rom. iii. 1417; Gal. iii. 26; iv. 6, 7; I. John iii. 1, 2], even to them that believe on his name: 13 who were born, not of blood [descent from Abraham, David or any other godly person does not make a man a child of GodLuke iii. 8; Matt. iii. 9; ch. viii. 39, 40; Gal. iii. 6, 7, 29], nor of the will of the flesh [the efforts and exertions of our own human hearts and natures may reform, but can not regenerate, the lifech. iii. 6], nor of the will of man [we are not begotten of God by the acts and deeds of our fellow-men, however much they may aid us in leading right lives], but of God. [Ch. iii. 5; I. John iv. 7; v. 1.] 14 And the Word became flesh [by being born in Bethlehem of the Virgin Mary], and dwelt among us, (and we beheld his glory [in his miracles, and especially in his transfigurationch. ii. 11; II. Pet. i. 1618], glory as of the only begotten from the Father) [such glory as was suitable to the Son of God], full of grace and truth. [The glory of Christ was not in pomp and worldly grandeur, but in the holiness, grace, and truth of his daily life.] 15 John [the Baptist] beareth witness of him [the words of John the Baptist still witness to unbelieving Jews and Gentiles], and crieth, 4 saying, This was he of whom I said [John had preached about Jesus before Jesus appeared; he now points to Jesus as the one about whom he had preached], He that cometh after me [He for whom I as a forerunner have prepared the wayMatt. iii. 3] is become before me [is worthy of more honor and reverence than am I]: for he was before me. [Though born into the world six months later than John, Jesus, as the Word, had existed from eternity. (In verse 16 the words are the apostle Johns, and not John the Baptists.)] 16 For of his fulness [Jesus was full of grace and truthand all the attributes of GodEph. i. 23; iii. 19; iv. 13; Col. i. 19; ii. 9] we all received [by union with him all his perfection and righteousness became oursPhil. i. 10, 11; iii. 8, 9; I. Cor. i. 30], and grace for grace. [This may mean that we receive a grace kindred to or like each several grace that is in Christ (Rom. viii. 29; xii. 2; Eph. iv. 1113). But it more probably means fullness of grace, or fresh grace daily added to the grace already bestowed.] 17 For the law [the Old Dispensation with its condemnation (Rom. iii. 20; Gal. ii. 21) and its types and shadowsCol. ii. 16, 17; Heb. viii. 4, 5; x. 1] was given through Moses [by angels at Mt. SinaiHeb. ii. 2]; grace and truth [the New Dispensation with its justification (Rom. iii. 2126) and its realities Heb. ix. 115] came through Jesus Christ. [Heb. i. 1, 2; ii. 3.] 18 No man hath seen God at any time [I. John iv. 12, 20; ch. i. 18; I. Tim. vi. 16]; the only begotten Son [the word only begotten indicates that none other bears with Christ a like relationship to God], who is in the bosom of the Father [who bears the closest and tenderest relationship and fellowship as to the Father}, he hath declared him. [Ch. iii. 2; ch. xv. 9; Col. i. 15.] 5
III.
Genealogy of Jesus According to Matthew.
A Matt. I. 117.
a 1 The book of the generation [or genealogy] of Jesus Christ, the son of David [the Messiah was promised to DavidII. Sam. vii. 16; John vii. 42], the son of Abraham. [Messiah was also promised to AbrahamGen. xxii. 18; Gal. iii. 16.] 2 Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judah and his brethren [mentioned here because they were the heads of the tribes for whom especially Matthew wrote his Gospel]; 3 and Judah begat Perez and Zerah [these two were twins] of Tamar [she was the incestuous daughter-in-law of Judah]; and Perez begat Hezron; and Hezron begat Ram; 4 and Ram begat Amminadab; and Amminadab begat Nahshon; and Nahshon begat Salmon; 5 and Salmon begat Boaz of Rahab [she had been a heathen and a harlot of Jericho]; and Boaz begat Obed of Ruth [she was a heathen Moabitess]; and Obed begat Jesse; 6 and Jesse begat David the king. [These fourteen were patriarchs. The second fourteen were all kings.] And David [we may count David twice, first as a patriarch, second as one of the kings; and thus make up the full number of the second fourteen] begat Solomon of her that had been the wife [the adulteress Bathsheba] of Uriah; 7 and Solomon [a wise but sinful king] begat Rehoboam [a foolish king, from whose kingdom of twelve tribes God cut off ten tribes]; and Rehoboam begat Abijah [a sinful king, like his father Rehoboam]; and Abijah begat Asa [a godly king who reformed his kingdom of Judah]; 8 and Asa begat Jehoshaphat [a good king, much like his father Asa; but he displeased God somewhat by being too friendly with Ahab, the wicked king of Israel]; and Jehoshaphat begat Joram 6 [Joram married Athaliah, the wicked daughter of Ahab, and followed Ahab in all his ungodly practices]; and Joram [Joram begat Ahaziah, and Ahaziah begat Joash, and Joash begat Amaziah; and Amaziah begat Uzziah. The names of Ahaziah, Joash, and Amaziah were probably omitted for the sake of symmetry, but may have been dropped because they were wicked descendants of Ahab unto the fourth generationEx. xx. 4, 5] begat Uzziah [he was a good king, but smitten with leprosy for presumptuously entering the temple]; 9 and Uzziah begat Jotham [a good king like Uzziah, his father]; and Jotham begat Ahaz [one of Judahs worst kings]; and Ahaz begat Hezekiah [a royal, godly king, like David]; 10 and Hezekiah begat Manasseh [an evil king, like Ahaz, but, being punished of God, he repented]; and Manasseh begat Amon [an evil king like his father Manasseh; who waxed worse and worse till his people conspired against him and slew him]; and Amon begat Josiah [a good king, much like Hezekiah]; 11 and Josiah begat [Jehoiakim, and Jehoiakim begat] Jechoniah and his brethren [So far as is known, Jechoniah had no literal brothers. We may, therefore, take the word brethren as meaning his royal kindred; viz.: his father Jehoiakim, and his uncles, Jehoahaz and Zedekiah, the three sons of Josiah], at the time [probably about b.c. 599] of the carrying away [into captivity] to Babylon. 12 And after the carrying away to Babylon Jechoniah [If we do not count David twice, as above indicated (as a patriarch and a king), we must count Jechoniah twice (as a king who became a citizen). But if we count Jehoiakim as properly included in the phrase his brethren at verse 11, we need count no one twice] begat Shealtiel [Luke calls Shealtiel the son of Neri Jechoniah may have been the natural, and Neri the legal, father of ShealtielDeut. xxv. 510; Matt. xxii. 24. Or Lukes Shealtiel and Zerubbabel may have been different persons from the Shealtiel and Zerubbabel of Matthew]; and Shealtiel begat Zerubbabel [the governor of Jerusalem, who rebuilt the temple, as told by Ezra, Haggai, and Zechariah]; 13 and 7 Zerubbabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; 14 and Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; 15 and Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; 16 And Jacob begat Joseph the husband of Mary, of whom was born Jesus [the name Jesus means Saviour], who is called Christ. [The word Christ is a title. It means the anointed One. Prophets, priests, and kings were anointed; Jesus was all three.] 17 So all the generations from Abraham to David are fourteen generations; and from David unto the carrying away to Babylon fourteen generations; and from the carrying away to Babylon unto the Christ fourteen generations. [The Jews, to whom Matthew wrote his Gospel, were extremely fond of such groupings and divisions as this.]
IV.
Genealogy According to Luke.
C Luke III. 2338.
c 23 And Jesus himself [Luke has been speaking about John the Baptist, he now turns to speak of Jesus himself], when he began to teach, was about thirty years of age [the age when a Levite entered upon Gods serviceNum. iv. 46, 47], being the son (as was supposed) of Joseph, the son [this may mean that Jesus was grandson of Heli, or that Joseph was counted as a son of Heli because he was his son-in-law] of Heli, 24 the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph, 25 the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai, 26 the son of Maath, the son of Mattathias, the son of Semein, the son of Josech, the son of Joda, 27 the son of Joanan, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri [Matthew calls Shealtiel the son of Jechoniah. 8 Jechoniah may have been the natural, and Neri the legal, father of ShealtielDeut. xxv. 510; Matt. xxii. 24], 28 the son of Melchi, the son of Addi, the son of Cosan, the son of Elmadam, the son of Er, 29 the son of Jesus, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi, 30 the son of Symeon, the son of Judas, the son of Joseph, the son of Jonam, the son of Eliakim, 31 the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, the son of David, 32 the son of Jesse, the son of Obed, the son of Boaz, the son of Salmon [he was probably one of the two spies who were sent to Jericho by JoshuaJosh ii. 124], the son of Nahshon [he was prince of the tribe of Judah during the wanderings in the wildernessNum. i. 47; x. 14], 33 the son of Amminadab, the son of Arni, the son of Hezron, the son of Perez, the son of Judah, 34 the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor, 35 the son of Serug, the son of Reu, the son of Peleg, the son of Eber [it is thought that the name Hebrew comes from this manGen. x. 21; xl. 15; Ex. ii. 6], the son of Shelah, 36 the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah [the hero of the flood], the son of Lamech, 37 the son of Methuselah [who lived to be the oldest man on record, dying when 969 years old], the son of Enoch [whom God translated], the son of Jared, the son of Mahalaleel, the son of Cainan, 38 the son of Enos, the son of Seth [the third son of Adam}, the son of Adam, the son of God [Adam was the son of God, being not merely a creature, but a creature made in Gods image and likenessGen. i. 26, 27.] 9
V.
Annunciation to Zacharias of the Birth of John the Baptist.
(at Jerusalem. Probably b.c. 6.)
C Luke I. 525.
c 5 There was in the days of Herod, the king of Judĉa [a Jewish proselyte, an Idumĉan or Edomite by birth, founder of the Herodian family, king of Judĉa from b.c. 40 to a.d. 4, made such by the Roman Senate on the recommendation of Mark Antony and Octavius Cĉsar], a certain priest named Zacharias, of the course [David divided the priests into twenty-four bodies or courses, each course serving in rotation one week in the temple (I Chron. xxiv. 319). Of these courses that of Abijah was the eighth] of Abijah: and he had a wife of the daughters of Aaron [The Baptist was of the priestly race by both parents, a family distinction much esteemed among the Jews. He who was thus doubly a priest proclaimed Him who changed the priesthood], and her name was Elisabeth. [She was named after her ancestress Elisheba, the wife of Aaron.] 6 And they were both righteous before God [that is, truly righteous, or righteous in Gods judgment, and not in mere appearanceGen. vii. 1], walking in all the commandments and ordinances [Strictly construed, commandments would refer to moral, and ordinances to ceremonial laws. The two words include all the positive and negative precepts] of the Lord blameless. 7 And they had no child [this fact was a reproach and shame to her, barrenness being considered even a punishment for sin by many], because that Elisabeth was barren [the births of Isaac, Samson, Samuel and the Baptist were all contrary to nature, and were faint foreshadowings of the greater miracle which took place in the birth of our Lord], and they both were now well stricken in years. 8 And it came to pass, 10 that while he executed the priests office before God in the order of his course [that is, when it came the turn of his course to minister in the temple], 9 according to the custom [there were many duties in the temple service, and the priests in each course daily drew lots for these duties] of the priests office, his lot was to enter into the temple [not that group of buildings, courts, and enclosures which was all called the temple; but the real sanctuary itself, the small but holy building which took the place of the tabernacle of the wilderness] of the Lord and burn incense. [Made of a mixture of sweet spices. The temple incense was made of stacte, onycha, galbanum, and pure frankincense, in equal parts, beaten very smallEx. xxx. 7, 8, 3438.] 10 The whole multitude [the presence of the multitude indicates that it was a sabbath or a feast day] of the people were praying [Incense is a symbol of prayer (Ps. cxli. 1, 2; Rev. viii. 3). Each of the multitude prayed in silence] without [outside the sanctuary, in the temple courts, particularly the court of the women] at the time of incense. [Incense was offered evening and morning (Ex. xxx. 18). Probably at 9 A. M. and at 3 P. M. Compare Acts iii. 1. The text favors the idea that Zacharias vision came in the morning.] 11 And there appeared unto him [one of Gods invisible messengers who came visiblyII. Kings vi. 17; Ps. xxxiv. 7] an angel of the Lord [Luke frequently tells of the ministration of angels (ch. i. 26; ii. 9, 13, 21; xii. 8; xv. 10; xvi. 22; xxii. 43; xxiv. 4, 23). They are also often mentioned in the Book of Acts. There had been no appearance of an angel for about four hundred years] standing on the right side [the place of honor and dignityActs vii. 56] of the altar of incense. [The altar on which Zacharias was burning incense. It stood in the Holy Place in front of the veil which hung between the holy and the most holy places. It was a small table twenty-two inches in breadth and length and forty-four inches in height. It was made of acacia wood, and overlaid with goldEx. xxxvii. 25.] 12 And Zacharias was troubled [as men always are at the sight of heavenly beings 11 Gen. iii. 9, 10; Dan. x. 712; Rev. i. 17, 18] when he saw him, and fear fell upon him. 13 But the angel said unto him, Fear not [These are the first words of the gospel which began at that hour to unfold itself], Zacharias: because thy supplication is heard, and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. [This name means the Lord is gracious, or the Lord is merciful.] 14 And thou shalt have joy and gladness [thou shalt feel as Abraham did when he named his new-born son Isaac; that is, Laughter]; and many [but not all] shall rejoice at his birth. 15 For he shall be great in the sight of the Lord [compare verse 6], and he shall drink no wine nor strong drink. [Strong drink is any other fermented liquor. Wycliffes version calls it syder, and the Anglo-Saxon version calls it beor, of which palm wine was the most common kind. As to the temperance of the Baptist, compare the history of Samson (Judg. xiii. 35) and the law of the NazariteNum. vi. 24]; and he shall be filled with the Holy Spirit [the stimulation of the Spirit is elsewhere thus contrasted with alcoholic stimulants Acts ii. 1518; Eph. v. 18], even from his mothers womb. [See verse 41.] 16 And many of the children of Israel shall he turn unto the Lord their God. [These words were quoted from Mal. iv. 6, and resumed the thread of prophecy which had been broken nearly four centuries before. Roman rule had brought in the vices and profligacy of Italy and Greece, and the nation needed to turn back to its former godly life.] 17 And he shall go before his face [the face of Messiah, who is also the Lord GodMal. iii. 1] in the spirit and power of Elijah [And thus in fulfillment of the prophecy that Elijah should come again (Mal. iv. 6; Matt. xvii. 913). The Jews still expect Elijah as the forerunner of Messiah. John showed the spirit of Elijah in his ascetic dress and life (II. Kings i. 8; Matt. iii. 4) and in his message of repentanceI. Kings xviii. 2140], to turn the hearts of the fathers to the children. [These are the last words of the Old 12 Testament, there used by a prophet; here expounded by an angel; there concluding the law; here beginning the gospel. The phrase may mean: 1. John will restore unity to the families of Israel, now divided into political factions, as Herodians or friends of Rome, and zealots or patriots; and into religious factions, as Pharisees, Sadducees, Essenes, etc.; or more likely it may mean, 2. That John would restore the broken relationship between the patriarchs Abraham, Isaac, and Jacob, and their degenerate descendantsIsa. xxix. 22, 23; lxiii. 16; John viii. 3740], and the disobedient to walk in the wisdom of the just; to make ready for the Lord a people prepared for him. [As in the East the friend, or go-between, prepares the bride to understand and appreciate her bridegroomJohn iii. 28, 29.] 18 And Zacharias said unto the angel, Whereby shall I know this? [In asking for a sign Zacharias showed his unbelief (Matt. xii. 38, 39). His question in the original is in four words. Four faithless words cost him forty weeks of silence.] for I am an old man [So said Abraham (Gen. xvii. 17). The law which retired Levites from service at the age of fifty years (Num. viii. 25, 26) did not apply to priests. They served to extreme old age], and my wife well stricken in years. 19 And the angel answering said unto him, I am Gabriel [This name means hero, or mighty one, of God. Gabriel announced to Daniel the time of Christs birth and death, and the overthrow and final restoration of the Jewish nation (Dan. vii.-xii.). He also announced the birth of Jesus to Mary (verse 26). The Bible gives the name of but one other angel; viz.: Michael, meaning Who is like God? Since Gabriel was the messenger who announced Gods merciful and gracious purposes, and Michael the one who executed his decrees and punishments, the Jews had a beautiful saying that Gabriel flew with two wings, and Michael with only one. The very ancient book of Enoch (Jude 14) gives us the name of two other archangels; viz.: Uriel, meaning God is light; and Raphael, meaning healer of God], that stand in the presence of God [Seven angels are 13 spoken of as standing in the presence of God (Rev. viii. 2) and may probably be called angels of the presence (Isa. lxiii. 9). But to see the face of God is no doubt accorded to all angels (Matt. xviii. 10). One who stands in the presence of God should be believed by men without approving signs]; and I was sent to speak unto thee, and to bring thee these good tidings. [Our word gospel means good tidings.] 20 And, behold, thou shalt be silent [it was a sign; and also a punishment for having sought a sign] and not able to speak, until the day that these things shall come to pass, because thou believedst not my words, which shall be fulfilled in their season. 21 And the people were waiting for Zacharias, and they marvelled while he tarried [The Jews considered slow service as irreverent and displeasing to God. The punishment attached to displeasing service made them fearfulLev. xvi. 13] in the temple. 22 And when he came out, he could not speak unto them [Could not dismiss them with the usual blessing (Num. vi. 2326). Disbelief is always powerless to bless]: and they perceived [probably by his excited manner] that he had seen a vision [the most vivid and objective of all spiritual phenomenach. xxiv. 23; Acts xxvi. 19; II. Cor. xii. 1; Dan. ix. 23] in the temple: and he continued making signs unto them, and remained dumb. 23 And it came to pass, when the days of his ministration [They are said to have lasted from the evening of one Sabbath (Friday at sundown) to the morning of the next. Though doubtless chagrined at the punishment which had come upon him, the old priest remained at his post, and dwelt in the temple until his week was finished] were fulfilled, he departed unto his house. [Some guess that he lived at Hebron, others at Jutta, five miles south of Hebron, others at Ain Karim, four miles west of Jerusalem, but no one knows.] 24 And after these days Elisabeth his wife conceived; and she hid herself [probably through mingled feelings of modesty, humility, devotion, and joy] five months [at the end of which time her seclusion was interrupted by the visit 14 of Mary], saying, 25 Thus [graciously and mercifully] hath the Lord done unto me in the days wherein he looked upon me, to take away my reproach [the reproach of being childlessGen. xxx. 23] among men.
VI.
Annunciation of the Birth of Jesus.
(at Nazareth, b.c. 5.)
C Luke I. 2638.
c 26 Now in the sixth month [this is the passage from which we learn that John was six months older than Jesus] the angel Gabriel was sent from God unto a city of Galilee, named Nazareth [Luke alone tells us where Mary lived before the birth of Jesus. That Nazareth was an unimportant town is shown by the fact that it is mentioned nowhere in the Old Testament, nor in the Talmud, nor in Josephus, who mentions two hundred four towns and cities of Galilee. The way in which Luke introduces Galilee and Nazareth shows that he wrote to those unfamiliar with Palestine. Compare the conversation at John i. 45, 46. Galilee comprised the lands of Zebulun, Naphtali, Issachar and Asher. It was rich in trees and pastures. Its people were hardy and warlike], 27 to a virgin betrothed to a man [In the East, the betrothal or engagement was entered into with much ceremony, and usually took place a year before the marriage. It was so sacred that the parties entering into it could not be separated save by a bill of divorcementMatt. i. 19] to a man whose name was Joseph, of the house of David [that is, Joseph was of the house of David]; and the virgins name was Mary. [The same as MiriamEx. xv. 20.] 28 And he came in unto her, and said, Hail, thou that art highly favored, the Lord is with thee. 29 But she was greatly troubled at the saying, and cast in her mind what manner of salutation this might be. [Whether it meant a present sorrow or joy, for Gods salutations all 15 mean joy, but usually is in the distant futureHeb. xii. 11; II. Cor. iv. 17, 18.] 30 And the angel said unto her, Fear not [the gospel is full of Fear nots; it teaches us that perfect love which casts out fearI. John iv. 18], for thou hast found favour with God. 31 And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. [The same as Hoshea (Num. xiii. 8), Joshua, and Jeshua (Zech. iii. 1). It means the salvation of Jehovah. It was one of the most common Jewish names, but was given to Jesus by divine direction because of its fitnessMatt. i. 21.] 32 He shall be great, and shall be called the Son of the Most High [A common Hebrew way of saying He shall be. Even the evil spirits called Jesus by this nameMark v. 7]: and the Lord God shall give unto him [he shall not receive his kingdom as a bribe from Satan (Matt. iv. 9), nor win it by force of arms (John xviii. 10, 11, 36; Matt. xxvi. 53), but as the gift of GodActs ii. 3236; Phil. ii. 911; Matt. xxviii. 18] the throne [see Ps. cxxxii. 11] of his father David [this must refer to Marys descent from David, for she is expressly told in verse 35 that her son would have no earthly father]: 33 and he shall reign over the house of Jacob [That is, over the family or descendants of Jacob; but the expression includes his spiritual, rather than his carnal, descendants (Gal. iii. 7, 28, 29). This name therefore includes the Gentiles as the name of a river includes the rivers which flow into it] forever [Dan. ii. 44; vii. 13, 14, 27; Mic. iv. 7; Ps. xlv. 6; Heb. i. 8; Rev. xi. 15]; and of his kingdom there shall be no end. [Isa. vii. 9. Christ shall resign his mediatorial kingdom to the Father at the close of this dispensation (I. Cor. xv. 2428); but as being one with his Father he shall rule forever.] 34 And Mary unto the angel, How shall this be [Her question indicates surprise, not disbelief. Unlike Zacharias, she asked no sign. The youthful village maiden, amid her humble daily duties, shows a more ready faith in the far more startling message than the aged priest in the holy place of the temple in the atmosphere 16 of the sacred incense], seeing I know not a man? 35 And the angel answered and said unto her, The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow [the Spirit of God is thus spoken of as brooding over or overshadowing creation to develop itGen. i. 2] thee [This indicates that the Holy Spirit himself created the body of Christ (Heb. x. 5). The spirit, or divine nature, of Christ was from the beginning, and was unbegottenthat is, in the sense of being created]: wherefore also the holy thing. [the body of JesusHeb. vii. 26; I. Pet. ii. 22] which is begotten [Gal. iv. 4] shall be called the Son of God. [As the Evangelist is here talking about the bodily and human nature of Jesus, it is possible that he may here speak of Jesus as the Son of God in the same sense in which he called Adam the son of God (ch. iii. 38); that is, his body and human nature were the direct and miraculous production of the divine power. If so, we find Jesus called the Son of God in three several senses: 1. Here, because he was born into the world in a supernatural manner. 2. Elsewhere, because by his resurrection he was begotten from the dead (Rom. i. 4; Acts xiii. 33; Ps. ii. 7). 3. Also elsewhere, because of the eternal, immutable, and unparalleled relationship which he sustains to the Father John i. 1, 14, 18.] 36 And behold, Elisabeth thy kinswoman, she also hath conceived a son in her old age. [The angel tells of Elisabeths condition, that it may encourage the faith of Mary, and lead her to trust in Him with whom nothing is impossibleJer. xxxii. 17, 27; Gen. xviii. 14; Matt. xix. 26.] 37 For no word from God shall be void of power. [Isa. lv. 11.] 38 And Mary said, Behold, the handmaid [Literally, slave or bondservant. It is the feminine form of the word which Paul so often applies to himself (Rom. i. 1; Tit. i. 1). Mary uses it to indicate her submissive and obedient spirit] of the Lord; be it unto me according to thy word. [In great faith she not only believes the promise, but prays for its fulfillment. She bowed to the will of God like 17 Eli (I. Sam. iii. 18), and became the mother of Him who prayed, Not my will, but thine, be doneLuke xxii. 42.] And the angel departed from her.
VII.
Mary, Future Mother of Jesus, Visits Elisabeth, Future Mother of John the
Baptist.
(in the Hill Country of Judĉa, b.c. 5.)
C Luke I. 3956.
c 39 And Mary arose in these days [within a week or two after the angel appeared to her] and went into the hill country [the district of Judah lying south of Jerusalem, of which the city of Hebron was the center] with haste [she fled to those whom God had inspired, so that they could understand her condition and know her innocenceto those who were as Joseph needed to be inspired, that he might understandMatt. i. 1825], into a city of Judah [where Zacharias dweltsee verse 23]; 40 and entered into the house of Zacharias and saluted Elisabeth. 41 And it came to pass, when Elisabeth heard the salutation of Mary, the babe leaped in her womb [see verse 15]; and Elisabeth was filled with the Holy Spirit [sufficiently to have a supernatural knowledge of things and to utter prophecy]; 42 And she lifted up her voice with a loud cry [Indicating intense, ecstatic joy. What joy must have filled the hearts of these two women as they realized that one was to be the mother of the long-expected Messiah, and the other of his Elijah-like forerunner!], and said, Blessed [see verse 28] art thou among women, and blessed is the fruit of thy womb. 43 And whence is this to me [why am I thus honored?Matt. viii. 7, 8], that the mother of my Lord [This word imported sometimes divinity, and sometimes mere superiority. The Jews employed this term in connection with the Messiah; but in which sense can not 18 now be determined. Inspired writers employ it in the higher sense when applying it to Jesus (Matt. xxii. 4145), and in that sense it is no doubt used here] should come unto me? 44 For behold, when the voice of thy salutation came into mine ears, the babe leaped in my womb for joy 45 And blessed is she that believed [Elisabeth may have here remembered how her own husband failed to believe]; for there shall be a fulfilment of the things which have been spoken to her from the Lord. 46 And Mary said [She speaks in poetic strain. Her song closely resembles that of HannahI. Sam. ii. 110], My soul doth magnify [Marys song is called The Magnificat from this word] the Lord, 47 and my spirit hath rejoiced in God my Saviour. 48 For he hath looked upon the low estate [this refers to the contrast between her present condition and that of the former glories of Davids house, from which she sprang] of his handmaid: For behold, from henceforth all generations shall call me blessed. [Here ends the first section of her song. In it she speaks of herself, and her adoration toward God for his condescending blessing. Mary was blessed in her motherhood, Abraham in his covenant and promises, Paul in his apostleship, etc., but none of these human beings are to be worshiped because of the blessings which they received. Rather should we bestow the more worship on God, from whom these their blessings flowJas. i. 17.] 49 For he that is mighty hath done to me great things; And holy is his name. [Ex. xx. 7.] 50 And his mercy is unto generations and generations. [that is, it is unceasingEx. xx. 6] On them that fear him. [Here ends the second division of her song. In it Mary glorifies God for his power, holiness and mercy.] 51 He hath showed strength with his arm. [Gods efficacy is represented by his finger (Ex. viii. 19); his great power by his hand (Ex. iii. 20); and his omnipotence by his armEx. xv. 16]; He hath scattered the proud in the imagination of their heart. 52 He hath put down princes from their thrones, And hath exalted them of low degree. 19 53 The hungry he hath filled with good things; And the rich he hath sent empty away. [These expressions are hyperboles for the disappointment of the proud, the princely, and the rich, in whose families the Messiah was expected. God has passed these by, and exalted a lowly one. Here ends the third section or verse of the hymn. It speaks of the changes which the Messiah should work as if he had already worked them.] 54 He hath given help to Israel his servant, That he might remember mercy; 55 (As he spake unto our fathers) Toward Abraham [ Mic. vii. 20; Gal. iii. 16] and his seed for ever. [The hymn closes with an expression of gratitude to God for his faithfulness in keeping his covenants.] 56 And Mary abode with her about three months [or until John was born], and returned [a favorite word with Luke, used twenty-one times in his Gospel] unto her house.
VIII.
The Birth and Early Life of John the Baptist.
(Hill Country of Judĉa, b.c. 5.)
C Luke I. 5780.
c 57 Now Elisabeths time was fulfilled that she should be delivered; and she brought forth a son. 58 And her neighbors and her kinsfolk heard that the Lord had magnified his mercy towards her [mercy in granting a child; great mercy in granting so illustrious a child]; and they rejoiced with her. 59 And it came to pass on the eighth day [See Gen. xvii. 12; Lev. xii. 3; Phil. iii. 5. Male children were named at their circumcision, probably because at that time the names of Abram and Sarai had been changed (Gen. xvii. 5, 15). Females were named when they were weaned], they came to circumcise the child; and they would have called him Zacharias, after the name of his father. 60 And his mother answered and said, Not so [Zacharias had 20 evidently written, and thus communicated to his wife all that the angel had told him, and how the child was to be named John]; but he shall be called John. 61 And they said unto her, There is none of thy kindred [Family names were even more thought of, and honored, among the Jews than among us. They had no taste for romantic and eccentric names] that is called by this name. 62 And they made signs [this seems to indicate that Zacharias was deaf as well as dumb] to his father, what he would have him called. 63 And he asked for a writing tablet [tablets were sometimes made of lead, but were usually small wooden boards, either smeared with wax, or having sand sprinkled over them, on which words were written with an iron stylus or pencil], and wrote, saying, His name is John. And they marvelled all. [Being surprised that both parents should thus unite upon an unexpected name.] 64 And his mouth was opened immediately [See verse 20. The angels words were now completely fulfilled, therefore the punishment for disbelief was removed], and his tongue loosed, and he spake, blessing God. [Probably the words recorded in verses 6879.] 65 And fear came [The miraculous phenomena attending the birth of John made the people so conscious of the presence of God as to fill them with awe. The influence of this fear spread far and wide until the chills and tremors of expected changes and revolutions were felt even by the citizens of Rome, as their poets and historians testify] on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judĉa. 66 And all that heard them laid them up in their heart, saying, What then shall this child be? [We probably find an echo of this question thirty years later when John entered upon his ministryJohn i. 19.] And the hand of the Lord was with him. 67 And his father Zacharias was filled with the Holy Spirit, and prophesied [This his prophecy is the last of the old dispensation, and the first of the new, or Christian, era. It also is poetry, and is a hymn of thanksgiving for the time of Messiahs 21 advent], saying, 68 Blessed [the hymn gets its name from this word, and is called the Benedictus] be the Lord, the God of Israel; For he hath visited [Come back, in the person of his Spirit, to his people. After some four hundred years of absence the Holy Spirit, as the spirit of prophecy, had again returned to Gods people. Malachi, the last of the prophets, had been dead about four centuries] and wrought redemption for his people, 69 And hath raised up a horn [the horn is a symbol of powerDan. vii. 7, 8; viii. 21] of salvation for us In the house of his servant David [this also indicates that Mary was of the house of David] 70 (As he spake by the mouth of his holy prophets that have been from of old) [Gen. iii. 15; xxii. 18; xlix. 10; Num. xxiv. 17; II. Pet. i. 21; Heb. i. 1], 71 Salvation from our enemies [not only Rome, the enemy of Israelitish prosperity, but also those evil agencies which wage ceaseless warfare against the souls of menEph. vi. 12], and from the hand of all that hate us; 72 To show mercy towards our fathers, And to remember his holy covenant [contract or agreement]; 73 The oath which he sware unto Abraham our father [see Gen. xii. 3; xvii. 4; xxii. 16, 17], 74 To grant unto us that we being delivered out of the hand of our enemies Should serve him without fear, 75 In holiness and righteousness [holiness is good conduct toward God, righteousness is good conduct toward men] before him all our days. 76 Yea and thou, child [the rest of the psalm is addressed to the infant John], shalt be called the prophet [see Matt. xi. 9; Luke xx. 6] of the Most High: For thou shalt go before the face of the Lord [the Lord Jesus Christ] to make ready his ways [ Isa. xl. 3; Matt. iii. 3]; 77 To give knowledge of salvation unto his people [Israel had a false idea that the Messiahs salvation would be from political evil. John was needed to tell them that it was from sin that God proposed to deliver them. Perdition does not consist in political wrongs, but in divine condemnation] In the remission of their sins [through Christs workActs v. 31], 22 78 Because of the tender mercy of our God, Whereby the dayspring from on high [One of the many names for Jesus or his kingdom. The prophets loved to picture Messiahs advent as a sunrise (Isa. ix. 2; lx. 13; Mal. iv. 2; Matt. iv. 16; John i. 4, 5). Christs coming was the dawn of a new day for Israel and for mankind] shall visit us, 79 To shine upon them that sit in darkness and the shadow of death; To guide our feet into the way of peace. [Travelers in the Judĉan mountains often waited patiently for the morning light, lest they should lose their lives by a false step taken in the darknessIsa. lix. 8.] 80 And the child grew, and waxed strong in spirit [I. Sam. ii. 26; Luke ii. 40, 52] and was in the deserts [The thinly settled region west of the Dead Sea. In I. Sam. xxiii. 19 it is called Jeshimon, or the Horror] till the day of his showing unto Israel. [The day when he commenced his ministry and declared his commission as Messiahs forerunner.]
IX.
Annunciation to Joseph of the Birth of Jesus.
(at Nazareth, b.c. 5.)
A Matt. I. 1825.
a 18 Now the birth [The birth of Jesus is to handled with reverential awe. We are not to probe into its mysteries with presumptuous curiosity. The birth of common persons is mysterious enough (Eccl. ix. 5; Ps. cxxxix. 1316), and we do not well, therefore, if we seek to be wise above what is written as to the birth of the Son of God] of Jesus Christ was on this wise: When his mother Mary had been betrothed [The Jews were usually betrothed ten or twelve months prior to the marriage. So sacred was this relationship that unfaithfulness to it was deemed adultery, and was punishable by deathdeath by stoning (Deut. xxii. 2328; Lev. xx. 10; Ezek. xvi. 38; John viii. 5). Those betrothed 23 were regarded as husband and wife, and could only be separated by divorcement. Hebrew betrothals set the world a good example. Hasty marriage is too often followed by hasty repentance. No woman of Israel was married unless she had been first espoused] to Joseph, before they came together [Before Joseph brought his bride to his own house. An espoused maiden lived in her fathers house until the marriage, as is our own custom] she was found with child of the Holy Spirit [The two evangelists (Matthew and Luke) which give the earthly genealogy of Jesus are each careful to mention his miraculous conception through the Holy Spirit (comp. Luke i. 35). All New Testament writers recognize Jesus as at once both human and divine. Christs physical nature was begotten of the Holy Spirit, but the Christians spiritual nature is begotten of him (John i. 13). The act of the Holy Spirit in this case indicates that he is a personality, and not a mere influence, as some are disposed to imagine. Influences do not create physical bodies.] 19 And Joseph her husband, being a righteous man [As a righteous man he could not complete his marriage, and thus stain his family name. As a merciful man he did not wish to openly disgrace the one to whom he was so fondly attached. He wished to act justly toward his own reputation, and mercifully toward the reputation of Mary], and not willing to make her a public example [he did not wish to expose her to the shame of a public trial before the court, nor to punish her as the law permitted], was minded to put her away privily [The law of Moses gave the husband the power of divorce (Deut. xxiv. 1). The bill or writing certifying the divorce usually stated the cause, and was handed to the wife in the presence of witnesses. Joseph evidently intended to omit stating any cause in the bill, that there might be no record to convict her of shame. The law of divorce applied to betrothed as well as to married persons. In his kindness Joseph anticipates the special teaching of Christ (Matt. xix. 8) and the general instruction of Paul (Gal. vi. 1). How different the conduct of the innocent Joseph from that of guilty Judah 24 (Gen. xxxviii. 24). Judah needed some one to point out his unfitness John viii. 7.] 20 But when he thought on these things [God guides the thoughtful, not the unthinking], behold, an angel of the Lord appeared unto him [The Lord looks after the good name of those who honor his name, and he serves those who serve him (I. Sam. ii. 30; John xii. 26). The sufferings of both Mary and Joseph must have been very extreme at this timeone being forced to suspect the chief object of his affections, and the other being compelled to rest under the unjust suspicions of loved ones, because of a condition which God alone could explain. But God does explain where we can not understand without his revelation, and where we absolutely need to know] in a dream [A mode of communication frequently used by God (Gen. xx. 3; xxxi. 11, 24; xxxvii. 5; xli. 1; I. Kings iii. 5; Dan. vii. 1; Job iv. 1315). It is difficult to say how men determined between ordinary and divine dreams, but doubtless the latter came with a glory and vividness which gave assurance of their supernatural nature. Matthew mentions four divine dreams, viz.: this one; the second one given to Joseph (Matt. ii. 13); the dream of the Magi (Matt. ii. 12); the dream of Pilates wifech. xxvii. 19], saying, Joseph [We are known to angels, and they address us by name (Acts x. 3, 13; xxvii. 24). Much more does the Lord know our namesJohn x. 3; Luke xix. 5], thou son of David [the name of David was calculated to waken the memories of Gods promises, and helped to prepare Joseph to receive the wonderful news that Messiah was about to be born, for Messiah was the promised heir of David], fear not to take unto thee Mary thy wife [Have no fear as to Marys virtue and purity. Fear no disgrace in taking her. Joseph feared as a son of David that this marriage would sully his genealogy. But it was that which gave point and purpose to an otherwise barren and uninteresting record. He feared as a man lest he should share Marys apparent disgrace; but he had infinitely more reason to fear his unworthiness to share with her the exalted responsibilities of parentage to our 25 Lord]: for that which is conceived in her is of the Holy Spirit. 21 And she shall bring forth a son [the angel does not say shall bear thee a son, as he said to ZachariasLuke i. 13]; and thou shalt call his name JESUS [Joseph was to take the position of a legal father to the child and name it. The name means Salvation of Jehovah or Jehovah is the Saviour. Would we could all bear our names, such as Christian, pastor, magistrate, father, mother, child, etc., as Jesus bore that wonderful and responsible name of Saviour]; for it is he that shall save his people from their sins [Thus from before his very birth-hour the nature of Christs salvation is fully set forth. He came to save from the guilt of sin by having shed his blood, his may be remitted or washed clean. He saves from the power of sin by bestowing the gift of the Spirit, who regenerates, comforts, and strengthens, and ultimately he saves from the punishment of sin by giving us a resurrection from the dead, and an abundant entrance into the home of glory. That is no salvation at all which fails to free us from this triple bondage of sin.] 22 Now all this is come to pass, that it might be fulfilled which was spoken by the Lord [It was not fulfilled because predicted, but was rather predicted because sure to take place. Prophecies are fulfilled in four ways, namely, 1. When a thing clearly predicted comes to pass. 2. When that which has been pictured in type and shadow is at last shown forth in substance and reality. 3. When an event which has been described in language more elevated and elaborate than it demands is followed by another similar event to which the said language is more perfectly suited. 4. When parabolic or figurative language may be applied to some subsequent event. The prophecy of Isaiah was fulfilled after the third fashion, which was spoken by the Lord. In innumerable passages the divine origin and inspiration of the Scriptures are clearly and unmistakably set forth. The same Spirit which foretold through 26 the lips of the prophet now interprets the foretelling through the lips of the angel] through the prophet [Isa. vii. 14. Isaiahs name is not given. The ancients were studious readers, and had few books, so that there was little need to cite authors by name], saying [About the year 740 b.c. While Ahaz was king of Judah, his land was threatened with an invasion by the united armies of Syria and Israel. Isaiah came to frightened Ahaz, promised divine aid, and told Ahaz to seek from God a sign confirming this promise. This Ahaz refused to do; whereupon Isaiah replied that God would grant a sign anyway. The sign was that a virgin should have a son, and before the son reached the age of discretion, the kingdoms of Syria and Israel should be destroyed. The sign given Ahaz was one of deliverance, and prefigured the birth of Christ, the great Deliverer, in four ways: 1. A virgin bearing a child. 2. A male child (Rev. xii. 5). 3. The divinely ordered naming of the child. 4. The significance of the name given. Jesus fulfilled in his ministry man predictions; but many more such as this one were fulfilled upon him without his volition], 23 Behold, the virgin shall be with child [The Sonship of Jesus demands a miraculous birth. If we doubt the miracle of his conception, we can never solve the perplexing problem of his marvelous life and death], and shall bring forth a son, and they shall call his name [rather, title; under the head of name the titles of Jesus are also set forth at Isa. ix. 6] Immanuel; which is, being interpreted, God with us [Nature shows God above us; the Law shows God against us; but the Gospel shows God with us, and for us. The blessing of the church militant is Christ, God with us; that of the church triumphant is Christ, us with God. In this world Jesus walked with us in human form (John i. 14); and because he did so, we, in the world to come, shall walk with him in divine form (I. John iii. 2; I. Cor. xv. 49). In a personal sense Jesus may fitly be called God with us, for he was God and man united in one body.] 24 And Joseph arose from his sleep, and did as the angel of the Lord commanded him. [he followed the instructions, though contrary to his first inclination. Blessed are they who 27 permit God to guide them. As Joseph appears to have acted at once upon the angels instruction, the marriage must have taken place several months prior to the birth of Jesus], and took unto him his wife [thus becoming the legally recognized father of Jesus, and though he bestowed upon Jesus but a humble name (Luke iv. 22; Matt. xiii. 55), he nevertheless rescued him from the reproach of an illegitimate birth]; 25 and knew her not till she had brought forth a son [Romish teachers contend for the doctrine of the perpetual virginity of Mary, that she may be regarded as an object of worship. This doctrine can not be proved by Scripture. But there are weightier reasons than this which forbid us to worship her; namely, it can not be proven from Scripture either that she was divine or that she was sinless. Moreover, the fact that she entered the marital state at all, shows that she was perfectly human, and comported herself as such]: and he called his name JESUS. [Two Old Testament heroes bore the name Jesus under the form of Joshua. One was captain of Israel for the conquest of Canaan, the other was high priest of Israel for rebuilding the Temple (Zech. vi. 11, 12). Christ was both the Captain of our salvation and the High Priest of our profession.]
X.
The Birth of Jesus.
(at Bethlehem of Judĉa, b.c. 5.)
C Luke II. 17.
c 1 Now it came to pass in those days [the days of the birth of John the Baptist], there went out a decree [a law] from Cĉsar Augustus [Octavius, or Augustus, Cĉsar was the nephew of and successor to Julius Cĉsar. He took the name Augustus in compliment to his own greatness; and our month August is named for him; its old name being Sextilis], that all the world should be enrolled. [This enrollment or census was the first step in the process of taxation.] 2 This was the first 28 enrolment. [Publius Sulpicius Quirinius was governor of Syria, a.d. 611, and made a census of his province at that time, as Luke well knew (Acts v. 37). We have no other record showing either his governorship or a census made by him at the time of the birth of Christ. But he was held in high favor by the Emperor, and was, about the time of the birth of Christ, carrying on a war just north of Syria, in Cilicia, and it is therefore easy for us to accept Lukes statement that as imperial commissioner or as governor of Syria he made such a census.] made when Quirinius was governor [Quirinius was doubtless twice governor of Syria, his first term being about b.c. 51. The Greek word hegemon, which Luke uses for governor, would be used for either of the Roman titles, viz.: Proprĉtor, or senatorial governor; or Quĉstor, or imperial commissioner. Quirinius may have commenced the enrollment as Quĉstor and finished it ten years later as Proprĉtor. He was well-known character in that age. Harsh and avaricious as a governor, but an able and loyal soldier, earning a Roman triumph for successes in Cilicia, and being honored by a public funeral in a.d. 21] of Syria. [A Roman province including all Palestine, and a tract four or five times as large lying to the northeast of Palestine.] 3 And all went to enroll themselves [The enrollment may have had no reference to taxation. It was more probably to ascertain the military strength of the various provinces. The Romans enrolled each person at the place where he was then residing; but permitted the Jews to thus return to their ancestral or tribal cities and enroll themselves as citizens of these cities], every one to his own city. [The city where his ancestors had been settled by Joshua when he divided the landJosh. xiii.-xviii.] 4 And Joseph also went up from Galilee, out of the city of Nazareth [see ch. i. 26], unto Judĉa, to the city of David [after the lapse of ten centuries the name of David still cast its fragrance over the place of his birthI. Sam. xvii. 12], which is called Bethlehem [Meaning house of bread. It was the later or Jewish name for the old 29 Canaanitish village of Ephrath, the Ephrath near which Rachel died (Gen. xxxv. 19). It was marked by Micah as the birthplace of MessiahMic. v. 2; Matt. ii. 5, 6], because he was of the house and family of David; 5 to be taxed with Mary, who was betrothed to him [see Matt. i. 25], being great with child. 6 And it came to pass, while they were there, the days were fulfilled that she should be delivered. [The early Christians made no record of the date of Christs birth; we find no mention of December 25 earlier than the fourth century. The Eastern church celebrated Christs birth by a feast called Epiphany, which means manifestation. They chose January 6 as the date for this feast, for they reasoned that if the first Adam was born on the sixth day of creation, the second Adam must have been born on the sixth day of the year. The Western church celebrated Christs birth on the 25th of December by a feast called Natalis, which means Nativity. But Pope Julius I. (a.d. 337352) designated December 25 as the proper day, and the Eastern churches soon united with the Western churches in observing this day; and the custom has become universal. We do not observe this day because of the Popes decree, but because of the tradition on which the Popes decree was founded.] 7 And she brought forth her firstborn [This word in no way implies that the Virgin subsequently had other children. Jesus, the only begotten, is also called the firstbornHeb. i. 6] son; and she wrapped [having none to help her, she swathed him in bands with her own hands] him in swaddling clothes [the new-born Jewish child was washed in water, rubbed with salt, and then wrapped in bands or blankets, which confined the limbs closelyEzek. xvi. 4], and laid him in a manger [Justin Martyr, who born about the beginning of the second century and suffered martyrdom a.d. 165, first tells us the tradition that the stable in which Jesus was born was a cavern. Caves, however, were never used for stables except when opened on the sides of hills. The one at Bethlehem is a cellar fourteen feet under the level 30 surface. Justin must, therefore, be mistaken], because there was no room for them in the inn. [Eastern inns had landlords like our own. The inn was full at this time because of the number who had come to be enrolled. Inns contained rooms for persons and stalls for animals: there was no room in the former, but there was in the latter.]
XI.
The Birth of Jesus Proclaimed by Angels to the Shepherds.
(Near Bethlehem, b.c. 5.)
C Luke II. 820.
c 8 And there were shepherds in the same country [they were in the same fields from which David had been called to tend Gods Israel, or flock] abiding in the field, and keeping watch by night over their flock. [When the flock is too far from the village to lead it to the fold at night, these shepherds still so abide with it in the field, even in the dead of winter.] 9 And an angel of the Lord stood by them [He stood upon the earth at their side, and did not float above them in the heavens, as he is usually pictured. His standing upon the earth shows a fuller fellowship and sympathy with mencomp. Acts i. 10], and the glory of the Lord shone round about them [The Shechinah, or bright cloud, which symbolizes the divine presence (Ex. xxiv. 16; I. Kings viii. 10; Isa. vi. 13; Rom. ix. 4). It was seen by the three apostles upon the mount of transfiguration (Matt. xvii. 5), by Stephen (Acts vii. 55), and by PaulActs xxii. 611]: and they were sore afraid. 10 And the angel said unto them, Be not afraid; for behold, I bring you good tidings of great joy [Christianity is a religion of present joys, and leads onward to joy eternal] which shall be to all the people: 11 for there is born to you [born as a gift to usJohn iii. 16] this day in the city of David a Saviour. [the angel omits the name of 31 Jesus, but gives the meaning of his name], who is the Christ [Messiah is the Hebrew and Christ is the Greek for our English word anointed. Prophets, priests, and kings were anointed. Jesus held all these three offices for all our race for all eternity] the Lord. 12 And this is the sign [The token by which to identify the child. A babe in a manger was not ordinary sight] unto you: Ye shall find a babe wrapped in swaddling clothes, and lying in a manger. [What fearful odds! What a strange contrast! Idolatry on the throne (in the person of Augustus Cĉsar), and the founder of a new religion and a new empire lying in a manger!] 13 And suddenly there was with the angel a multitude [The event was too important to be heralded by any one angel. All heaven was interested in the departure of its Prince, and marveled at the grace of the Father who sent himI. Pet. i. 12] of the heavenly host [Gods army (I. Kings xxii. 19; Ps. ciii. 20, 21). The Deity is called God of Sabaoth; that is, God of hosts or multitude (Rom. ix. 29; Jas. v. 4; Dan. vii. 10; Rev. v. 11, 12); but at this time Gods army appeared to announce the coming of eternal peace] praising God, and saying, 14 Glory to God in the highest [in the highest heavensJob xvi. 19; Ps. cxlviii. 1], And on earth peace among men [The angels invoke blessing on God and peace upon man. Peace between God and man, and ultimately peace between man and man] in whom he is well pleased. [The love of God is shed abroad upon all, even the vilest of sinners (Rom. v. 8; I. Tim. i. 15); but his peace comes upon those who have accepted his Son, and in whom he is therefore especially well pleased (Rom. ix. 11). Peace is the unfailing apostolic salutation toward Christians (Rom. i. 7; I. Cor. i. 3; II. Cor. i. 2, etc.), and is attainable in the highest degree by Christians onlyJohn xiv. 27; xvi. 33; Col. iii. 15; Phil. iv. 7.] 15 And it came to pass, when the angels went away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing that is come to pass, which the Lord hath made known 32 unto us. 16 And they came with haste, and found Mary, and Joseph, and the babe lying in the manger. 17 And when they saw it, they made known concerning the saying which was spoken to them about the child. [They were the first evangelists. Among the heralds of Christ we note one great prophet, John the Baptist, and one learned Pharisee, Paul; the rest are shepherds, fishermen, and publicans, yet their gospel has triumphed over the wisdom of men (I. Cor. i. 2629; II. Cor. iv. 7). The shepherds were moved to publish by the same spirit which actuated the lepers at SamariaII. Kings vii. 9.] 18 And all that heard it wondered [the gospel story excites wonder; the more we ponder it the more wonderful it becomes] at the things which were spoken unto them by the shepherds. 19 But Mary kept all these sayings [The silence of Mary contrasts with the talkativeness of the shepherds. But is the duty of Christians both to ponder and to publish], pondering them in her heart. [Only Mary could know the fact here stated; and the statement indicates that Luke got the opening parts of his Gospel from the mother of our Lord. She had much to think about. The angelic messages to Zacharias, to herself, and to the shepherds were full of significance, and her mind would search diligently to comprehend the fullness of their meaning. In her quiet thoughtfulness the beauty of the Virgins character shines forthI. Pet. iii. 4.] 20 And the shepherds returned [they did not make this glorious occasion an excuse for neglecting their humble duties], glorifying [because of the greatness of that which had been revealed] and praising God [because of the goodness of that which he revealed] for all the things that they had heard and seen, even as it was spoken unto them. [Jesus came in exactly the same manner in which his coming had been spoken of or described by the angels a few hours before; and also just as his coming had been spoken of or described by the prophets centuries and centuries before. Gods word holds good for eternity as truly as for one day. The shepherds doubtless passed to their reward during 33 the thirty years which Jesus spent in seclusion prior to his entering upon his ministry. But the rest of their commonplace life was now filled with music of praise, and their night watches lit by the glory of God, which could never entirely fade away.]
XII.
Circumcision, Temple Service, and Naming of Jesus.
(the Temple at Jerusalem, b.c. 4)
C Luke II. 2139.
c 21 And when eight days [Gen. xvii. 12] were fulfilled for circumcising him [The rite was doubtless performed by Joseph. By this rite Jesus was made like unto his brethren (Heb. ii. 16, 17); that is, he became a member of the covenant nation, and became a debtor to the lawGal. v. 3], his name was called JESUS [see Luke i. 59], which was so called by the angel before he was conceived in the womb. [Luke i. 31.] 22 And when the days of their purification according to the law of Moses were fulfilled [Purification took place on the fortieth day after the nativity in the case of males, and eighty days in the case of females (Lev. xii. 15). Until it was performed the mother was not permitted to go to the temple, take part in any public service, or even to leave her house. It seems that the members of her family were also ceremonially unclean, because they came in daily contact with her], they brought him up to Jerusalem [to the temple], to present him to the Lord [When God slew the firstborn of Egypt he spared the firstborn of Israel. For this reason all the firstborn of Israel were regarded as being peculiarly the Lords (Ex. xii. 29, 30; xiii. 2); and the firstborn male child of each family had to be redeemed with money (Ex. xiii. 1115; Num. xviii. 15, 16). Originally the firstborn or eldest son was priest of the household after his fathers death; but God chose the Levites to serve in his sanctuary in the place of these 34 firstborn or household priests (Num. iii. 1113; viii. 1419); but this choosing did not annul the statute which required the payment of redemption money. The redemption money for a male was five shekels of the sanctuary, or about $3.75 Lev. xxvii. 6] 23 (as it is written in the law of the Lord [for additional passages see Ex. xxii. 29; xxxiv. 19, 20], Every male that openeth the womb shall be called holy to the Lord), 24 and to offer a sacrifice [By redemption money and sacrifice the life of Jesus was ceremonially redeemed from God the Father, that his consecration of it to the will of the Father might be perfect. We likewise are redeemed by the blood of Christ, but are expected nevertheless to be more consecrated than ever] according to that which is said in the law of the Lord [Lev. xii. 68; v. 11], A pair of turtledoves, or two young pigeons. [The required offering was a yearling lamb for a burnt offering and a young pigeon for a sin-offering. But the law allowed a poor mother to substitute doves or pigeons for the lamb. We see here an early trace of the poverty of Him who had not where to lay his head. Knowing the greatness of the child, Joseph and Mary would never have used the lesser sacrifice if they could have afforded the regular and more costly one. Poverty is not dishonorable in Gods sight; for Mary was honored of him above all women.] 25 And behold, there was a man in Jerusalem, whose name was Simeon [the name means Hearing. Some think that it was Rabbi Simeon, the son of the great teacher Hillel; but the context forbids such an idea]; and this man was righteous and devout [Right in outward and devout in his inward life. The first prophet to tell the world that its Messiah had come was a thoroughly good man], looking for [Waiting like Jacob (Gen. xlix. 18), and Joseph of Arimathĉa (Mark xv. 43), he realized the truth of Gods promise (Isa. xlix. 23). The Jews waited for a coming Prince, local, carnal, finite, temporal; we wait for a KING universal, spiritual, infinite, eternal, the Son of God. Hence the magnitude of our expected consolation is to theirs as an ocean is to a drop of 35 water] the consolation of Israel [A common name for the era of the Messiah, which was so called because the advent of the Christ would bring comfort to his people (Isa. xl. 1). Jews swore by the consolation of Israel, and the phrase, May I see the consolation of Israel, was common among them. A prayer for the coming of the Messiah was daily used by them]: and the Holy Spirit was upon him. [Luke i. 68.] 26 And it had been revealed unto him by the Holy Spirit [probably in a dream], that he should not see death, before he had seen the Lords Christ. [A remarkable favor, a notable blessingLuke x. 23, 24.] 27 And he came in the Spirit [moved by the impulses of inspirationMatt. xxii. 14; Rev. i. 10] into the temple [those who go to church perfunctorily see little; those who go in the Spiritaccording to the measure in which He is given themsee and hear much]: and when the parents brought in the child Jesus, that they might do concerning him after the custom of the law, 28 then he received him into his arms, and blessed God, and said, 29 Now lettest thou thy servant depart [This hymn of Simeon is called the Nunc Dimittis from the two words with which the Latin translation of it begins. Simeon regards his death as now near, since he had seen that for which God had kept him alive. He represents as a sentinel who, seeing the rising of the day-star which is the signal that his watch is relieved, knows his weary waiting is at an end], Lord, According to thy word [God keeps his word, and never disappoints], in peace [to the living the Jews said, Go in peace (Leshalom), as Jethro said to Moses; to the dying they said, Go in peace (Beshalom)Gen. xv. 15]; 30 For mine eyes have seen thy salvation [Only the eye which sees Christ is satisfied with seeing (Eccl. i. 18). To one who has Christ in his arms and salvation before his eyes the world looks poor indeed, and the loss of it appears gainPhil. i. 21], 31 Which thou hast prepared [God prepared the gospel in his counsels before Christ came into the world (Acts ii. 23), and foretold it by the 36 prophetsActs iii. 18] before the face of all peoples [The Jewish Scriptures were then scattered among all nations, and all people were acquainted with the Hebrew expectations of a Messiah. Simeon saw in the Babe the initial step of God toward fulfilling all these prophecies]; 32 A light for revelation to the Gentiles. [A reference to Isa. xlix. 6. Christs light has revealed the Father to the Gentiles. That Simeon should prophesy this is an evidence of the large spiritual knowledge given him, since even the apostles were slow to grasp the fullness of Christs world-wide missionsee Ps. xcviii. 2, 3; Isa. lii. 10; xlii. 6] to the Gentiles, And the glory [Isa. xlv. 25. Israel is doubly glorified in Jesus, in that God chose this people to receive the Word, or divine Son, in that Jesus, as a Jew, presented to the world the picture of the perfect manhood. In his divinity and his humanity Jesus glorified Israel] of thy people Israel. [The Gentiles and Israel are here contrasted. The Gentiles refused the knowledge of God (Rom. i. 28), and Israel abused itRom. iii. 19.] 33 And his father and his mother were marvelling at the things which were spoken concerning him [Not because they heard anything which was really new, but because the words caused them to see the truth in a new way. They were also doubtless surprised to find that an utter stranger should speak thus about the child. Such manifestations of inspiration were no more common then than now]; 34 and Simeon blessed them [While blessing the parents, he refrained from blessing the child, lest it might appear that he did it as a superior. He could bless God in the heavens (see verse 28) without fear of being misunderstood; but to bless this little Babe might seem to be presumptuous], and said unto Mary his mother [thus distinguishing between Mary the real parent, and Joseph the supposed one], Behold, this child is set [either as a stone of stumbling (Isa. viii. 14; Rom. ix. 32, 33; I. Cor. i. 23), or a precious cornerstone (I. Pet. ii. 7, 8; Acts iv. 11; I. Cor. iii. 11). Jesus is the cornerstone of true religion. Those who reject him fall over him and are broken; those who accept him, build upon him, and are lifted up and edified] 37 for the falling and the rising of many in Israel [Jesus has always wrought changes which were like fallings and risings. In his own early lifetime Pharisees, Herodians, Sadducees, Nazarenes, Gadarenes, etc., sank down before his example and teaching; while fishermen, publicans and outcasts were elevated and encouraged by his sympathy. In the ecclesiastical field Jesus has brought down the powers of superstition and priestcraft, and exalted the common worshiper, giving him liberty of conscience. In the political field Jesus has brought down the pride of kings and lifted up the common people, and given them sovereign powers. In the spiritual realm this work of Jesus is most clearly displayed. Not only did he bring down the pride of Judah and lift up the despised Gentiles (Rom. ix. 25); but he has worked a leveling and a lifting work in the life of each of his followers. Those proud of their manhood, he has made as children, that they might become truly men (Matt. xviii. 3); those wise in their own conceit, he approaches with the foolishness of preaching, that they might be instructed in true learning (I. Cor. i. 2631); those strong in self-confidence, he makes weak, that he may fill them with the divine power (II. Cor. xii. 10; Phil. iv. 13). Like Paul, we fall and rise in ChristActs ix. 46]; and for a sign [Something which challenges attention, and is full of significant meaning. Signs were intended to allay controversy, and to exclude contradiction, but Jesus provoked both. When he was thus first in the temple, opposition was prophesied; when he was last there it was fully realizedMatt. xxiii. 38] which is spoken against [during his earthly lifetime Jesus was called deceiver, Samaritan, demoniac, etc., and subsequently his followers were abused (Acts xxviii. 22); later the Jews wrote of him as the deceiver, that man, and the hung. Early Christians were charged by the pagans with committing cannibalism, incest, and every conceivable atrocity, and in this day Christian isafter Jewthe most stringing term of reproach known to the Eastern tongue]; 35 yea and a sword shall pierce through thine own soul [Simeon had read and 38 understood the prophecies which told of the suffering Messiah (Isa. xlii. 14-xliii. 12). Hence, to prepare the soul of Mary he touches this minor chord. By as much as the prophecies and annunciations concerning Jesus, led Mary to expect honor, and glory for her son; by so much did the rejection, persecution and cruel death of Jesus overwhelm her with piercing anguish and disappointment. It is also probable that at the time of the crucifixion Mary shared with the apostles the doubts as to the mission of Jesus, and these doubts must have been unspeakably bitter to her]; that thoughts out of many hearts may be revealed. [The word here translated thoughts is generally used to signify bad or evil thoughts. Jesus often revealed such (John ix. 16); but the context shows that Simeon had in mind the evil thoughts which were revealed by the sufferings inflicted on Christ. The human heart is desperately wicked (Jer. xvii. 9); but its wickedness was never more manifest than when it chose a murderer and crucified its Creator (Acts iii. 14, 15). Men are still revealed by their attitude toward Christ, the sincere being drawn to him, and the hypocrites being repelled from him. But at the judgment he shall shine forth as the perfect revealer of all thoughts and actionsMatt. x. 26.] 36 And there was one Anna [the same name as Hannah (I. Sam. i. 20), meaning He was gracious], a prophetess [like Miriam, Deborah, HuldahII. Chron. xxxiv. 22], the daughter of Phanuel [the same as Peniel, meaning Face of GodGen. xxxii. 30], of the tribe of Asher [Asher was the second son of Jacob and Zilpah (Gen. xxx. 12, 13). The name means happy. Though the ten tribes were lost and scattered, many individuals belonging to them remained in JudahActs xxvi. 7; Jas. i. 1] (she was of a great age, having lived with a husband seven years from her virginity, 37 and she had been a widow even unto fourscore and four years) [She had been married seven years, and was now eight-four years old. Her long widowhood is mentioned, because young widows who did not remarry were held in especial honor. Anna was about twenty-four years 39 old when Jerusalem was conquered by Pompey, and came under the power of Rome], who departed not from the temple [This may simply mean that she was unusually assiduous in her attendance at all the temple services (Acts ii. 46); or it may be taken literally, in which case we may suppose that her prophetic talents had secured for her the right of living in one of the temple chambers. Those who patiently frequent Gods house will sooner or later obtain a blessing], worshipping with fastings. [Moses appointed one yearly fast, viz.: that on the day of Atonement; but the Pharisees introduced the custom of fasting twice a week to commemorate the days when Moses was supposed to have ascended and descended Mt. Sinai; viz.: on Monday and Thursday. They had also otherwise multiplied the fastsLuke v. 33] and supplications night and day. [In Hebrew idiom night is mentioned before day, following the example of Moses (Gen. i. 5). The Hebrew theory that God made the world in six days and seven nights, may have given birth to this idiom. For instances of this idiom, see Acts xxvi. 7; I. Tim. v. 5. There were probably night services of sacred music held in the temple, at which priests sung anthemsPs. cxxxiv. 1, 2; cxix. 62.] 38 And coming up at that very hours she gave thanks unto God, and spake of him [Jesus] to all them that were looking for the redemption of Jerusalem. 39 And when they [the parents of Jesus] had accomplished all things that were according to the law of the Lord, they returned. [Luke here adds the words into Galilee, to their own city, Nazareth. We have omitted these words from the text here, and carried them forward to Section XV., where they rightfully belong. Luke omits to tell that Jesus returned to Nazareth by way of Bethlehem and Egypt. Such omissions are common in all biographies, and this one is paralleled by Luke himself in his life of Paul. Compare Acts ix. 1926 with Gal. i. 17, 18.] 40