Notes on the Old and New Testaments

Little is certainly known concerning the time and place of writing this Gospel; or concerning the author. The first time we have any mention of the author, is in his own history. Acts xvi. 10 — 11. He was then the companion of Paul in his travels; and it is evident that he often attended Paul in his journeys. Compare Acts xvi. 11 — 17; xxi. 1 — 6. In all these places the author of " the Acts" speaks of his being in company with Paul. That the same person was the writer of this Gospel is also clear from Acts i. 1.

From this fact, the ancients regarded this Gospel as, in fact, the gospel which Paul had preached. They affirm that Luke recorded what the apostle preached. Thus Irenaeus says, " Luke, the companion of Paul, put down in a book the gospel preached by him." He also says, " Luke was not only a companion, but also a fellow-laborer of the apostles, especially of Paul." Origen, speaking of the Gospels, says, "the third is that according to Luke, the gospel commended by Paul, published for the sake of the Gentile converts." The testimony of the fathers is uniform, that it was written by Luke, the companion of Paul, and was therefore regarded by them as really the gospel which Paul preached.

It is unknown where it was written. Jerome says it was composed in Achaia. There seems to be some probability that it was written to persons that were well acquainted with Jewish manners; and as the author does not stop to explain the peculiar customs of the Jews, as some of the otiier evangelists have done. Respecting the time when it was written, nothing certain is known. All tliat can with certainty be ascertained, is that it was written before the death of Paul, (A. 1). 63.) For it was written before the Acts, (Acts i. 1.) and that book only brings down the life of Paul to his imprisonment at Rome, and previous to his going into Spain.

It has been made a matter of inquiry, whetlier Luke was a Gent) e or a Jew. On this subject there is no positive testimony. Jerome, and others of the fathers, say that he was a Syrian, and born at Antioch. Tlie most probable opinion seems to be, that he was a proselyte to the Jewish religion, though descended of Gentile parents. For this opinion two reasons may be assigned, of some weight. 1st. He was intimately ac quainted, as appears by the Gospel and the Acts, wiih the Jewish rites, customs, opinions, aud prejudices; and he wrote in their dialed, i. e. with much of the Hebrew phraseology, in a style similar to the other evangelists: from which it appears that he was accustomed to the Jewish reli gion, and was probably a proselyte. Yet the preface to his gospel, as critics have remarked, is pure classic Greek, unlike the Greek that was used by native Jews; from which it seems not improbable that he was by birth and education a Gentile. 2d. In Acts xxi. 27, it is said that the Asiatic Jews excited the multitude against Paul, because he had introduced Gentiles into the temple, thus defiling it. In verse 28, it is said that the Gentile to whom they had reference, was Trophimus, an Ephesian. Yet Luke was also at that time with Paul. If he had been regarded as a Gentile, it is probable that they would have made complaint respecting him, as well as Trophimus. From which it is supposed that he was either a native Jew, or a Jewish proselyte.

But, a'gain, in the Epistle to the Colossians, ch. iv. 9 — 11, we find Paul saying — that Aristarchus, and Marcus, and Barnabas, and Justus, saluted them, " who are," he adds, " o/" the circumcision,''^ i. e. Jews by birth. In verse 14, he says that Luke, the beloved physician, and Demaa also saluted them; from which it is inferred that they were not of the circumcision, but were by birth Gentiles.

Most writers suppose that Luke, the writer of this Gospel, was intended in the above place in Colossians. If so, his profession was that oi a physician. And it has been remarked that his descriptions of diseases are more accurate, and circumstantial, and have more of technical correctness than those of the other evangelists.

Luke does not profess to have been an eye-witness of what he recorded. See ch. i. 2, 3. It is clear, therefore, that he was nnt one of the seventy disciples, nor one of the two who went to T^mmaus, as has been sometimes supposed. Nor was he an apostle. By the fathers he is uniformly called the companion of the apostles, and especially of Paul.

If he was not one of the apostles, and if he was not one of those expressly commissioned by our Lord, to whom the promise of the infallible teaching of the Holy Ghost was given, the question arises, by what authority his Gospel and the Acts have a place in the sacred canon, or what evidence is there that he was divinely inspired!

In regard to this question, the following considerations may give satis faction. 1st. They were received by all the churches on the same footing as the first three Gospels. There is not a dissenting voice in regard to their authenticity and authority. The value of this argument is this — that if they had been spurious, or without authority, the fathers were the proper persons to know it. 2d. They were published during the lives of the apostles, Peter, Paul, and John, and were received during their lives, as books of sacred authority. If these books were not inspired, and had no authority, they could easily have destroyed their credit, and we have reason to think it would have been done. 3d. It is the united testimony of the fathers, that this Gospel was submitted to Paul, and received his express approbation. I* was regarded as the substance of his preaching. And if it received his approbation, it comes tu ua on ihe authority of his name. Indeed, if this is the case, it rests on the same authority as the epistles of Paul himself. 4th. It bears the same marks of inspiration as the other books. It is simple, pure, yet sublime; there is nolhinsf unworthy of God; and it is elevated far above the writings of any uninspired man. 5th. If he was not inspired — if, as we suppose, he was a Gentile by birth — and if, as is most clear, he was not an eye-witnpss of what he records; it is inconceivable that he did not contrad'ct the other evangelists. That he did not borrow from them is clear. Ncr is it possible to conceive that he could write a book, varying in the order of its arrangement so much, and adding so many new facts, and repeating so many recorded also by the others, without often having contradicted what was written by them. Let any man compare this Gospel with the spurious gospels of the following centuries, and he will be struck with the force of this remark. 6th. If it be objected, that not being an apostle, he did not come within \.\\e promise made to the apostles of inspiration; we reply, that this was also the case with Paul; yet no small part of the New Testament is composed of his writings. The evidence of their inspiration is to be judged, not only by \.\\?ii promise, but by the early reception of the churches; the testimony of the fathers as to the judgment of inspired men when living; and by the internal character of the works Ijuke has all these, equally with the other evangelists.

FORASMUCH as many Iiave taken in hand toset forth in order a declaration of those things which are most surely believed among us, 2 Even as they delivered them unto us, which from the beginning"

1. Forasmuch as many. It has been doubted who <ire referred to here by the word many. It seems clear that it could not be the otlier evangelists. For the Gospel by John was not yet written, and the word mariy denotes clearly more than two. Besides, it is said tliat they undertook to record what the eye-witnesses had delivered to them, so that the writers did not pretend to be eyewitnesses themselves. It is clear, therefore, that other writings were meant than the gospels which we now have; but what they were is a matter of conjecture. What are now known as spurious gospels were written long after Luke wrote his. It is probable that Luke refers \.o fraspnents of history, or to narratives of detached sayings, acts, or parables of our Lord, which had been made and circulated among the disciples and others. His doctrines were original, bold, pure, and autlioritative. His miracles had been extraordinary, clear, and awful. His life and death had been peculiar; and it is not improbable — indeed it is highly probable— that such broken accounts and narratives of detached facts wotild be preserved. That this was wli;ii he meant, appears further from vcr. 3; where Luke professes to write " in otder;" i. e. to give a regular, full, and systematic account. The others were broken, and incomplete. This was to be regular and full. If Taken in hand. Undertaken, attempted. If To set forth in order. To compose a narrative. It does not refer to the order or arrangement, but means simply to give a narrative. Tlu? word rendered here, in order, is diflcreiit from that in the third rorse. which has reference to order,

3 It seemed good to mo also, having had perfect understanding of all things from tiie very first, to write unto thee in order, ' most e.vcellent Theophilus, ''

or to a full and fair arrangement of the principal facts, &.C., in the iiistory of our Lord. If ^ declaration. A narrative— an account of If IVhich arc most surely believed among us. Among Christians — among all the Christians then living. Here remark, 1st. Tha» Christians of that day had the best of all opportunities of knowing whethei those things were true. Many had seen them, and all others had had the account from those who had witnessed them. 2d. That infidels now canndt possibly be as good judges in the mat ter as tnose who lived at the time, and who were thus competent to determine whether these things were true or false. 3d. That all Christians do most surelf believe the truth of the gospel. It is their life, their hope, their all. Nor can they doubt that their Saviour lived, bled, died, rose, and still lives; that he was their atonin|; sacrifice; and that he is God over all, blessed for ever.

2. As they delivered them. As they narrated them. As they gave an ac count of them. If From the beginning. From the commencement of these things; that is, from the birth of John. Or perhaps from the bcsrinning of the ministry of Jesus. If Eye-witnesses. Who had seen themselves, and who were therefore proper witnesses. '» Ministers of the word. The term word, hero means the Gospel. Luke never uses it, as John docs, to denote the second person of the Trinity. These eye-witnesses and ministers, refer doubtless to the seventy disciples, to the apostles, and perhaps to other preachers who had gone forth to proclaim ilie same things.

4 That thou mightest know " the certainty of lliose things wherein thou hast been instructed.

5 rj^HERK was, in the days

'o be called for that there should be a full, authentic, and accurate account of these matters, 'ii Havinfr had perfect understanding. Sec. The literal trans- 'ation of the original would be ' having exactly traced every thing from the first.' Or 'having, by diligent and careful investigation, /o/iowerf icp every thing to the source, to obtain an accurate account of the matter.' This much better expressfis the idea. Luke did not profess to have seen these things; and this expression is to show how he acquired his information. It was by tracing up every account till he became satisfied of its truths. Here observe, 1st. That in religion God does not set aside our natural faculties. He calls us to look at evidence, to examine ac- I'ounts, to make up our own minds. Nor will any man be convinced of the tfuth of religion who does not make investigation, and set himself seriously to the task. 2d. We see the nature of Luke's inspiration. It was consistent with his using his natural faculties; his jwn powers of mind, in investigating the truth. God, by his Holy Spirit, presided over his faculties; directed them; and kept him from error. IT Iti order. This word does not indicate that the exact order of time would be observed; for that is not the way in which he writes. But it means distinctly, particularly, in opposition to the confused and broken accounts to which he had referred before. ^ 3Iost excellent TliFop/iilus. The word Theophilus means a friend of God, or a pious man; and il has been supposed hy some that Luke did not refer to any particular individual, but to any man that loved God. But there is no reason for this opinion. For significant names were very common, and there is no good reason to doubt that this was some individual known to Luke. The application of the title " most excellent," further proves it. It would not be given to an unknown man. The title, most excellent, has by some been supposed 'o be given to oxi^ress his character, but

Judea, a certain priest named Zi. charias, of liie course of Abia: ' anu his wife was of the daughters of Aaron, and her name v/as Elisabeth.

it is rather to be considered as d*2noting rank or office. It occurs only in three other places in the New Testament, and is there given to men in office — to Felix and Festus. Acts xxiii. 2G; xxiv. 3; xxvi. 25. These titles express no quality of the 7ne7i, but belong to the office; and we may hence learn that it is not improper for Christians, in giving honor to whom honor is due, to address men in office by their customary titles — even if their moral character be altogether unworthy of it. Who Theophilus waa is unknown. It is probable that he was some distinguished Roman, or Greek, who had been converted; who was a friend of Luke; and who had requested an account of these things. It is possible that this preface might have been sent to him as a private letter v>ith the Gospel, and Theophilus chose to have them pubHshed together.

4. The certainty. Have full evidence, or proof of. ^ Beeti instructed. By the preachers of the gospel. The original word is the one from which is derived our word catechism — been catechised. But it does not here denote the manner in which the instruction was iiriparled, as it does with us; but simply the /ac< that he had been taught those things.

5. In the days of Herod. See Matt, ii. 1. IT Of the course of Abia. When the priests became so numerous that they could not at once minister at the altar, David divided them into twentyfour classes or courses, each one of which officiated for a week. 1 Chron. x.xiv. The class, or course, of Abia, was the eighth in order. 1 Chron. xxiv. 10. Compare 2 Chron. viii. 14. The word course means the same as class, or order. The Greek word Abia is the same as the Hebrew word AbijaJt. ^ Hu wife was of the daughters of Aaron. Adescendant of Aaron, the first high priest of the Jews; so that John the Baptist was descended, on the father's and the mother's side, from priests. Our Saviour was not on either side. John would have been legally entitled to a place, and employment among the

6 And they were both righteous" Defore God, walking in all the connmandments and ordinances * of the Lord, blameless.

7 And Ihny had no child, because that Elisabeth was barren, and they both were now well stricken in years.

8 And it came to pass, that while he executed the priest's of-

priests; our Saviour, being of the tribe of Jiidah. would not.

6. Both righteous. Both /aat, or holy. This means here more tnan external conlbnniiy to the law. It is an honorable testimonial of their pirly towards (iod. ^ IValkmir in, &LC. Keeping the commandments. To walk in the way that God commands, is to obey. IT Ordinances. Rites and customs which God had ordained, or appointed. These words refer to all the duties of rchgion, which were made known to tnem. If Blameless. That is, no fault or deficiency could be found in them. They

^ vvere strict, e.\act, punctual. Yet this, ii it had been mere external observance, might have been no proof of piety. Paul, before his conversion, al.so kept the law externally blameless. Phil. iii. 'j. But in the case of Zachariah and Elizalieth, it seems to have been real love to God, and sincere regard for his law.

7. Well stricken in years. Old, or advanced in life, so as to render the prospect of having children hopeless.

6. Before God. In the temple where God dwelt by the symbols ot his presence. The temple was regarded by the Jews as the house or dwelling of God; and in ihe first temple there was, in the most holy place, a cloud called the Shechinah, or a visible sign of the presence of God. It was thus brfore God that Zachariah ofl'ered incense

9. According to the custom oj the priest's office, his!.i' inas. The Jewish writers infirm Uo liiat it was customary for the priests to divide their daily task by lot. ^i To burn incense. Incense is tin aromatic, or white rosin, procured IVom trees chiefly in Arabia. It is obtained by making incisions in the tree, *nd '.\ e gum flows i>nl. It was distin- fice before God in the oider of his course,

9 According to the custom of the priest's office, his lot was ' to burn incense when he went into the temple of the Lord.

10 And the whole multitude of the people were praying without, at the time of incense.

11 And there appeared unto him

guished for a peculiarly pleasant smell when burnt, and was therefore used in ancient worship. It was burnt by the pritst twice a day, (E.x. xxx. 7), and it seems to have been emblematic of prayer and praise, or of the grateful offerings of the heart wafted toward heaven. The incense used in the temple was made of stacte, onycha, and galbanum, (Ex. xxx. 31), with ])ure frankincense, and it was not lawful for this compound to be used elsewhere than in the house of God % Into the temple. See Notes on Matt, xxi. 12. The part of the temple where incense was burnt was the holy place.

10. The whole multitude. This wa> the regular time of evening prayer, anr multitudes came up to the temple t« worship. IT Praying without. That is in the courts around the temple; par ticularly in the court of the women.

11. An angel. An angel is a mcs senger sent from God. It had nov been about four hundred years sincf the time of Malachi, and since then had been any divine revelation. Dur ing that time the nation was lookina for the Messiah; but still with nothins more than the ancient prophecies to di rect them. Now that he was about to appear, God sent his messenger to an nounce his coming, to encourage ilu hearts of his people, and to prepare them to receive him. If On the righ\ side, &,c. The altar of incen.«e stood close by the veil which divided ihu holy place from the most holy. On the fiorth stood the table of shew-bread. On the south the golden candlestick. As Zacharias entered, therefore, with his face to the west, the angel would stand on rhc north, or near the table of shew-bread. It was eighteen inches square, and three feet high. The top, as well n3 tiro sides and liorns. wm

■in angel ol the Lord, standing on the right side of the altar " of incense.

CYerlaid with pure gold, and it was finished around the upper surface with a crown or border of gold. Just below this border four golden rings were attached to each side of the altar, one near each corner. The staves or rods for bearing the altar passed through these rings, and were made of the same wood with the altar itself, and richly jverlaid with the same precious metal, i'non this altar incense was burnt every

12 And when Zacharias saw htm, he was troubled,* and fear fell upon

morning and every evening, so that it was literally perpetual. (E.x. xxx. 8. Neither burnt-sacrifice, nor meat-offering, nor drink-offering, was permitted upon this altar; nor was it ever stained with blood, except once annually, when the priest made atonement. (Lev. xvi. 18, 19.)

The following cut will furnish a good illustration of the form and use of the altar of incense.

13 But the an<rel said unto him, Fear not, Zacharias: for tliy prayer is heard; and thy wife Eliiabelh shall bear thee a son, and thou shall call his name " John.

14 And thou shalt have joy and gladness; and many shall rejoice* %t his birth.

15 For he shall be great ' in the

12. He was troubled. This was an unusual appearance. He was alone, in the presence of God. The appearance was sudden, unexpected, and therefore fearful.

13. Thy prayer Li heard. That is, thy prayer for olTspring. This, among the Jess's, was an object of intense desire. No pro.spect was more gloomy to them than that of dying childless, so that their name should ■perith. Special pains, therefore, had been taken in the law, to keep up the names of families by requiring a man to marry his brother's wife. Deut. xxv. 5.

14. Al his hirlh. This does not reler so much to the lime of his birth, as to the subsequent rejoicing..Such shall be his character, that he shall be an honor to the family, and many shall rejoice that he lived. Or, in other words, he shall be a blessing to mankind.

15. Shall be sreat. Shall be eminent, or distinguished as a preacher. H In the light of the Lord. Greek: he/ore the Lord. That is, shall be really or truly great. God shall regard him as such. ^ Shall drink neither wine. Wine was the juice of the grape. The kind of wine commonly used in Judea was a light wine, often not stronger than cider in this country. It was the com- •non drink of all classes of the people. 3ee Notes on John ii. 11. The use of wine was forbidden only to the Nasarite. Num. vi. 3. It was because Join sustained this character, that he ab*!niiicd from the use of wine. ^Stronfr drink. It is not easy to ascertain pre cisoly what is meant by this word, but we!irc certain that it does not mean 8ifo:i'j; drink in our sense of the term. Distilled spirits were not then known. The art of distilling was discovered by an.A.ral)ian chemist in the ninth or tenth (.e^itury; but distilled liquors are not iised by Arabiaits. They banished

sight of the Lord, and shall "^ drink neither wine nor strong drink; and he shall be filled with the Hcly Ghost, even * from his mother's womb.

16 And many of the children ol Israel shall he turn to the Lord their God.

them at once, as if sensible of their pernicious influence. Nor are they used in eastern nations at all. Europe and America have been the places where this poison has been most extensively used; and there it has beggared and ruined millions, and is yearly sweeping thousands unprepared into a wretched eternity. The strong drink among the Jews was probably nothing more than fermented liquors, or a drink obtained from fermented dates, tigs, and the juice of the palm, or the lees of wine, mingled with sugar, and having the pro perly of producing into.xication. Many of the Jewish writers say, that by the word here translated strong drink was meant nothing more than old wine, which probably had the power of producing into.xication. See Notes on Isa, V. 11. ^ Shall be filled with the Holy Ghost, &c. Shall be divinely designated or appointed to this office, and qualified for it by all needful communications of the Holy Spirit. To he filled with the Holy Spirit, is to be illuminated, sanctified, and guided by his influence. In this jilace it refers: 1st. To the divine intention that he should be set apart to this work, as God designed that Paul should be an apostle from his mother's womn. Gal. i. 15.- 2. It refers to an actual fitting for the work from the birth, by the influence of the Holy Spirit, as was the case with Jeremiah (Jer. i. 5), and with David. Ps. x.xii. 9. 10.

If). Children of Israel. Jews. Descendants of Israel, or Jacob. Ii Shall he turn. By repentance. He shall call them front their sins, and persuade them to forsake them, and to seek the Lord thehr God.

17. Shall go be/ore him. Befoft the Messiah, or the Lord Jesus. The con ne.xion here leads us to suppo.se that 'he word him refers to the " Lord their in tlie spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient ' to the wisdom ° of the just; to make ready a people '' prepared for the Lord. ^ or, by. rs.in.m aMatt.11.14. Mar.9.12.

God ' in the previous verse. If fi, then it will follow that the Messiah was the Lord God of Israel: — a character abundantly given him in other parts of the New I'estament. ^ In the spirit atd power of Elias, See Note, Matt, xi. 14. If To turn the hearts of the fathers la the children. l.\ the time of John the Jews were divided into a number of different sects. See Notes on Matt. iii. 7. They were oposed violently to each other, and pursued their opposition with great animosity. It was impossible but that this opposition siiould find its way into families, and divide parents and children from each other. John came that he might allay these animosities, and produce better 'ceiing. By directing them all to 07ie Master, the Messiah, he would divert the attention from the causes of their difference, and bring them to union. He would restore peace to their families, and reconcile those parents and children who had chosen different sects, and suffered their attachment to sect to interrupt tlie harmony of their households. The effect of true religion on a family will always be to produce harmony. It attaches all the family to one great Master, and by attachment to him, all minor causes of difference are forgotten. ^ And the disobedient to the wisdom of the just. The disobedient here are the unbelieving, and hence the impious, the wicked. These he would turn to the wisdom of the just, or to sucii wisdom as (he just or pious manifested; that is, to true wisdom. IT To mahe ready a people, &c. To prepare tliem, by announcing that the Messiah was about to appear, and by calling them to repentance, that they might be prepared for his coming. God has always required men to be pure in a special manner, when he was about to appear among them. Thus the Israelites were required to purify liiemsclves for three days when he was about to come down on Mount Sinai. E.\. xix.

18 Anci Zacharias said unto the angel, Whereby shall I know this? for ' I am an old man, and my wife well stricken in years.

19 And the angel answering, said unto him, I am Gabriel, '' that

14, 15. And so 'when God the Son was about to appear as the Redeemer, he required that men siiould prr.pare themselves for his coming. So in view of the future judgment — the second coming of the Son of man — he requires that men should repent, believe, and be pure. 1 Pet. iv. 7. 2 Pet. iii. 11, 12.

18. Whereby shall I know this? The thing was improbable, and he desired evidence that this would take place. The testimony of an angel, and in such a place, should have been proof enough, but men are slow to beheve the testimony of heavenly messengers. As a consequence of not believing, he was struck dumb.

19. / am Gabriel. The word Ga briel is made up of two Hebrew words, and signifies man of God. This angel is mentioned as having been deputed to inform Daniel that his prayers were heard. Dan. viii. 16; i.\. 21. '^ That stand in the presence of God. To stand in the presence of one, is a phrase denoting ho7ior or favor. To be admitted to the presence of a king, or to be with him, was a token of favor. So to stand before God, signifies merely that he was honored or favored by God. He was permitted to come near him, and to see much of his glory. Compare 1 Kings X. 8; xii. 6: xvii. 1; Prov..xxii. 29, ^ And am sent, &-C. The angels are mi/iisterins; spirits sent forth to those who shall be heirs of salvation. Heb. i. 7. 14. They dehght to do the will of God, and one way of doing that will, is by aiding his children here; by succoring the atflicted; and by defending those who are in danger. There is no more absurdity or impropriety in supposing that ansels may aid them, than there is in supposing that good men may aid one another. And there can be no doubt that it affords high pleasure to the angels of God to be permitted to aid those who are treading the dangerous and trying path which leads to eternity.

I Hohness is the same as benevolence;

stjnd in tlie presence of God; and ann sfint " to speak unto thee, and to shew thee these glad tidings.

20 And, behold, thou shalt be * duiTib, and not able to speak, until the day that these things shall be performed, because thou believest not nny words, which shall be fulfilled in their season.

21 And the people waited for Zacharias, and marvelled that he tarried so long in the temple.

22 And when he came out, ha

and holy beings seek and love opportunities to do good to their fellow creatures. In the eye of holy beings, all God's creatures arc parts of one great family; and whenever they can do ihem good, they rejoice iii the opportunity, at!iny sacrifice. IT These glad tidings. This good news respecting the birth of d son.

20. Because thou believest not, &,c. This was both a sign and a judgment: a sign that he had come from God, and that the tiling would be fulfilled, and a judgment for not giving credit to what he had said. There is no sin in tlic sight of God more aggravated than unbelief When God speaks, man should believe. Nor can he that will not believe escape punishment. God speaks only truth, and we should believe him. God speaks only what is for our good, and it is right that we should sulfur if we do not credit what he says.

21. 7Vic people waited. That is, beyond the usual time. If Marvelled. Wondered. The priest, it is said, was not accustomed to remain in the temple more than half an hour commonly. Having remained on this occasion a longer time, the people became apprehensive of his safety, and wondered what had happened to him.

22. Had SCC71 a vision. The word vision means sight, appearance or spectre, and is commonly applied to spirits, or to beings of anotlier world. When he came out of the temple, it is probable that they suspected that something of this nature h d detained him there, ttiul that on inquiry of him he sigiiilied by a nod that this was the case. He Mw unable to speak, and thev had no

could not speak unto them. and they perceived that he had seen a vision in the temple; for he beckoned unto them and remained speechless.

23 And it came to pass, that, as soon as the days of his ministrati m were accomplished, he departed to his own house.

24 A nd after those days his wife Elisabeth conceived, and hid herself five months, saying,

25 Thus hath the °Lord dealt

way of " perceieiMg" it but by such a sign. On the word vision, see Notes on Isa. i. 1. ^t For he beckoned unto them. That is, by beckoning unto them, or by a sign, he informed tLera of what he had seen.

23. As soon a$ the days of his ministration, &,c. As soon as he had fulfilled the duties of the week. It might have been supposed that the extraordinary occurrence in the temple, together with his own calamity, would have induced him at once to leave this place, and return home. But his duty was in the temple. His piety prompted him to remain there in the service of God. He was not unfitted for burning incense by his dumbness, and it was not proper for him to leave his post. — It is the duty of ministers of religion to remain at their work until they arc entirely unlitted for it, and unaljle to serve God in their profes.sion. Then they must retire. But until that time, he that for trifling cau.ses forsakes his post, isguil ty of unfaithfulness to his Master.

21. Hid herself. Did not go forth intoi)ublic, and concealed her condition. This might have been done that sho might spend lier time more entirely in giving praise to God for his mercies; and that she might have the fullest proof of the accomplishment of the promise, before she appeared in public, or spoke of lilt; mercies of God.

with ine, in die tlnys wiiercin he looked on nic, to take ^ away my reproach among; men.

26 And in tlie.sixth moiitii the ingel Gabriel was sent from God, unto a city of Galilee, named Nazareth,

27 To a virgin * espoused to a raan whose name was Joseph, of She house of David; and the virgin's name was Mary.

28 And the ancjel came in unto her, and said, Hail, ihou that art ' highly favoured, ' the ^ Lord is with thee: blessed art thou among women.

28. Hail. This word of salutation is equivalent to, Peace he with thee, or Jcy he with thee; a form of speech implying that she was signally favored, and expressing joy at meeting her. IT Highly favored. By being the mother of the long-expected Messiah; the mother of the Redeemer of mankind. Lon^r had he been predicted; long had the eyes of the nation been turned to him; and long had his coming been an object of intense desire. To be reckoned among \i\s aiicestors, was accounted sufficient honor for even Abraham and David. But now the happy individual was designated who was to be his mother; and on Mary, a poor virgin of Nazareth, was to come this honor, which would have rendered infinitely illustrious any of the daughters of Adam — the honor of giving birth to the world's Redeemer, and the Son of God. *tr The Lord is with thee. The word js, is not in the original, and the Da,'jsage may be rendered eitlier ' the Lord is M'iih thee,' or ' the Lord he vith t'lne ' implying the prayer of the

29 And when she saw /m«, she was troubled at his saying, and cast in her mind what manner of salutation this should be.

30 And the angel said unto her, Fear not, Mary; for thou hast found favour with God.

31 And, behold, thou * shalt conceive in thy wonib, and bring forth a son, and shalt call his name JESUS.

32 He shall be great, ^ and shall be called the * Son of the Highest: and the Lord God shall give unto him the throne * of his father Da vid:

angel, that all blessings from Goo might descend and rest upon her. IT Blessed art thou among women. This passage is equivalent to saying ' Thou art the most happy of women.'

29. Troubled at his saying. Disturbed or perplexed at what he said. It was so unexpected, so sudden, so extraordinary, and was so high an honor, that she was filled with anxious thoughts, and did not know what to make of it H Cast in her mind. Thought, or revolved in her mind. H What manner of salutation. What this salutation could mean.

32. He shall he great. There is undoubted reference in this passage to Isa. ix. 6, 7. By his being great, is meant he shall be distinguished, or illustrious; great in power, m wisdom, in dominion, on earth, and in heaven. ^ Shall he railed. This is the same as to say, he shall he the Son, &.c. The Hebrews often used this form of speech. See Matt. xxi. 13. 1 The Highest. God — who is infinitely exalted — cafled the Highest, because he is exalted over all his creatures on earth and in heaven. See Mark v. 7. ^ The throne. The kingdom; or shall appoint him as the lineal successor of David in the kingdom. IT His father David. David is called his father, because Jesus was lineally descended from him. See I\Iatt. i. 1. The promise to David was, that there shoidd not fail a man to sit on his throne; that his throne should be perpetual; and the promise was fulfilled

33 And lie shall reign over the house of Jacob for ever; and " of his kintrdoni there shall be no end.

34 Then said Mary unto the angel, How shall this be, seeing I know not a man 1

35 And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore also that holy thing which shall be born of thee shall be called * the Son of God.

by exalting Jesus to be a Prince and a Saviour, and the perpetual King of his people.

3'.?. Over the liouse of Jacob. The house of Jacob means the same tiling as the family of Jacob, or the descendants of Jacob; i. e., the cliildren of Israel. This was the name by which the ancient people of God were known, and it is the same as saying that he shall reign over his own church and people for ever. This he does by giving them laws, by defending them, and l)y guiding them; and this he will do frtr ever in the kingdom of his glory. ^ Of his kijigdom there shall be no end. Ho shall reign among his people on earth iiiilil the end of time, and still be their King in heaven. His is the only kinglom that shall never have an end. lie the only Kmit that shall never lay aside his diadem and robes, and that shall invor die. lie the only King that can defend us from all our enemies, sustain us in death, and reward us in eternity, t) how important, then, to have an interest in his kingdom; and how unimportant, compared with his favor, is the iavor of all earthly monarclis!

3.5. The llolij Ghost shall come upon tticc. Sec Matt. i. IS, 20. IT The potecr of the Highest, vStc. This evidently means that the body of Jesus should be created by the direct power of God. It was not bv ordinary generation; but, as the Messiah came to redeem sinners —to make atonement for others, and not for himself — it wius necessary that viis human nature should be pure, and ■reed from the corruption of the fall. <»od. thcrnfore, prepared him a body by

sabeth, she hath also conceived a son in her old age: and this is the si.\th month with her who was called barren.

37 For ' with God nothing shall be impossible.

38 And Mary said, Behold the handmaid "* of the Lord; be it unto me according ' to thy word. And the angel departed from her.

39 And Mary arose in those days, and went into the hill country with haste, into ^ a city of Juda;

direct creation, that should be pure and holy. SeeHeb.x. 5. ^ That holy thing, &c. That holy progeny, or child. If Shall be called the Soji of God. That is spoken in reference to the human nature of Christ. And this passage proves beyond controversy that one reason why Jesus was called the Son of God, was, because he was begotten in a supernatural manner. He is also called the Son of God, on account of his resurrection. Rom. i. 4. Actsxiii. 33, compared with Ps. ii. 7.

3(>, 37. Thif cousin Elisabeth, &c The case of Elisabeth is mentioned to inspire Mary with conlidence, and to assure her that what was now promised would bo fulfilled. It was almost as improbable that Elisabeth should have a child at her time of life, as it was that Mary should under the circumstances promised.

3S. And J\[ary said. Behold the handmaid, &c. This was an expression of resignation to the will of God, and of faith in the promise. To be the handtnaid of the Lord, is to be a submissive and obedient servant; and is the samo as saying, ' I fully credit all that is said, and am perfectly readv to obey all the commands of the Lord.'

39. And Mary arose. The word aro« here is equivakmt to settir.g out, or starting on a journey. ^ The hill country. The region in tlu^ vicinity of Jerusalem, commonly called the hill country of Judca. li City of Juda. What city is meant is not known. Some have supposed it 'o be Jerusalem, others Hebron. But all is conjecture. It was probably a Levitical city, and the real-

40 And entered into the house of Zacharias, and saluted Elisabeth.

41 And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost:

42 And she spake out with a loud voice; and said. Blessed " art thou among women; and blessed ts the fruit of thy womb.

43 And whence is this to me,

that the mother of my Lord * should come to me 1

dance of Zacharias when he was not employed in the temple.

40. Saluted Elisabeth. Expressed great joy and gratification at seeing her, and used the customary tokens of affectionate salutation.

41. Filled tvith the Holy Ghost. The meaning of this seems to be, that she was filled with joy; with a disposition to praise God; with a prophetic spirit, or a knowledge of the character of the child that should be born of her. All these were produced by the Holy Ghost.

42. Blessed art thou amon;^ uomen. She here repeated nearly the words of the angel to Mary, esteeming it to be the highest honor among mothers to be the mother of the Messiah.

43. And whence is this to me? An s.xpression of humility. Why is it that the mother of my Lord should come to me, as if to honor me? H Mother of my Lord. The word Lord sometiines denotes divinity, and sometimes superior, master, teacher, or governor. It was given by the Jews to their expected Messiah; but whether they understood it as denoting divinity, cannot now be ascertained. It is clear only that Ehsabeth used it as denoting great dignity and honor.

45. Blessed is she that believed. That is, Mary, who beheved what the angel spoke to her. She was blessed not only in the act of believing, but because the thinjT promised would certainly be lilfilled.

From these ex^pressions of Elisabeth, we may learn: ]st. That the spirit of prophecy had not entirely ceased among the Jews. 2d. That the Holv Ghost is

44 Foi lo, as soon as the voice o thy salutation sounded in mine ears the babe leaped in my wornb fo

45 And blessed is she ' that be. lieved: for there shall he a perfor* mance of those things which were told her from the Lord.

46 And Mary said. My ' soul doth magnify the Lord,

47 And my spirit hath rejoiced * in God my Saviour.

48 For he hath regarded the low '

estate of his handmaiden; for be- the source of fight, comfort, and joy. 3d. That every thing about the birth of Jesus is remarkable, and that he must have been more than a mere man. 4th. That the prospect of the coming of the Messiah was one of great joy and rejoicing to ancient saints; and, 5th. That it was a high honor to be the mother of him that should redeem mankind. It is from that honor that the Roman Catholics have determined that it is right to worship the Virgin Mary, and to offer prayers to her: an act of worship as idolatrous as any that could be offered to a creature. For: 1st. It is not anywhere commanded in the Bible. 2d. It is expressly forbidden to worship any being but God. Ex. xxxiv. 14.; XX. 4, 5. Deut. vi. 13, 14. Isa. xlv. 20. It is idolatry to worship oi pray to a creature. 4th. It is absurd to suppose that the Virgin Mary can be in all places at the same time, to hear the prayers of thousands at once, or that she can aid them. There is no idolatry more gross, and of course more wicked, than to worship the creature more than the Creator. Rom. i. 25.

46. 3Iy soul doth magnify the Lord To magnify here means to mahe great, and then to extol, to praise, to celebrate. It does not mean here strictly to male great; but to increase in our es'.inalion; that is, to praise, or extol. iSci- Ps. xxxiv. 3. 2 Sam. vii. 26.

47. In God my Saviour. God is called Saviour, as he saves people from sin and death. He was 3IaTy's Saviour,, as he had redeemed her sotil, and given a title to eternal fife; and she rejoiced for that and especially for hi.« mercy in t/viO. from henceforth all genera-..ons fihall call me" blessed.

49 for he that is mighty * hath done to me great things; ' and holy "^ is hi% name.

honoring her by her being made the Diothcr of the Messiah.

48. lie hath rf yarded the low estate of kis handmaid. Literally, he has looked upon the low or humble condition of his handmaid. That is, notwithstanding the liumble rank, and poverty of Mary, lie has shown licr favor. And this example abundantly teaches, what is elsewhere fully taught in the Bible, that God is not a respecter of persons; that he is not influenced, to confer favors, by wealth, honor, or office. Rom. ii. li;.X. 11, 12. He seeks out tiie humble and the contrite; and imparts his nch blessings to those who foel that ■hey need them, and who will bless iiini for them. Ps. cx.vxviii. C. Isa. Ivii. 15. IT From hencefoTth. Herea-f'er, or in consequence of this. IT All eeneiations. All men. All posterity. 1[ Call me Messed. Pronounce me highly favored, or happy in beintr the mother of the Messiah. It is right to consider her as highly favored, or happy; but this certainly does not warrant us to worship her, or to pray to her. Abraham was blessed in being the father of the faithful; Paul in being the apostle to the Gentiles; Peter in first preachmg the gospel to them; but who would thmk of worshipping or praying to Abraham, Paul, or Peter?

49. He that is mighty. God. 'ft Hath done to me great things. Hath conferred on me great favors, and distinguished mercies. IT And holy is his name. This is an expression of Mary's feelings, desiring to bestow on God all honor and praise; and as the highest honor, she declared that his 7iame was holy; that is, that God was free from sin, injustice, and impurity. The "name" ot God is often put for God himself. The proper name of God is Jehovah, a word expressive of his essen- 'ial being, derived from the word to be. Kx. iii. 14; vi. 3. Ps. Ixxxiii. 18. That name is holy; is to be regarded as holy; Hnd to make a common or profane use

51 He-^ hath shewed strength with his arm; he hath scattered the f proud in the imagination of their hearts.

of it, is solemnly forbidden in the third commandment. Ex. xx. 7.

M. His mercy. Favor shown to the miserable and the guilty. ^ Is on them Is showed or manifested to them. If That fear him. That reverence or honor him- One kind of fear is that which a servant has of a cruel master, or a man has of a precipice, the plague, or death. Thia is not the fear which wc ought to have of God. It is the fear which a d.itiful child has of a kind and virtuous father— a fear o! injuring his feelings; of dishonoring him by our life; oi doing any thing which he v ould disapprove. It is on those who have such fear of God that his mercy descends. This is the fear of the Lord which is the beginning of wisdom. Ps. cxi. 10. Job xxviii. 28. ^ From generation to generation From one age to another. That is, it is unceasing; it continues, and abounds. But it means also more than this. It means, that God's mercy will descend on the children, and children's children of those that fear him, and keep hia commandments. Ex. xx. 6. In thie respect, it is an unspeakable privilcgft to be descended of pious parents; to have been the subject of their prayers, and to have received their blessing. And it is also a matter of vast gtiilt not to copy their example, and to walk in their steps. If God is disposed to show mercy to thousands of generations, how heavy will be the condemnation if they do not avail themselves of it, and early seek his favor!

51. Hath showed strength with his arm. The arm is the symbol of strength. The expression in this, and the subsequent verses, has no particular reference to his mercy to Mary. From a contemplation of his goodness to her, she enlarges her views to a contemplation of hia goodness and power in general to others, and to a celebration of the praises of God, for all that he lias done to all men. — This is tho nature of true piety. It docs not terminaf; in think

52 He » hath put down the mighty from their seats, and exalted them of low decree.

53 He * hath filled the hungry with good thin<rs, and the rich he hath sent em|)ty away.

mg of God's mercy to us. It thinks of others — spreads, in contemplation of other objects — and praises God that others also are made partakers of iiis mercy, and that his goodness is manifested to all his works. II He scatterelh the proud. He hath often done it in time of battle and war. When the proud Assyrian, Egyptian, or Babylonian had come against the people of God, he had often scattered them, and driven away their armies. ^ In the imagination of their hearts. Those who were lifted up or exalted, in their own view. Those who thought themselves to be superior to other men.

52. Hath put down the mighty. The mighty here denotes princes, kings, or conquerors. See Isa. xiv. 12, 13, 14. IT Their seats. Their thrones, or the places where they sat in pomp and power. ^ Exulted them. Raised them up, or placed them in the seats of those who had been removed. 1i Low degree. Low, or humble birth, and condition in life. This probably has reference to the case of Saul and David. Mary was celebrating the mercies of God to her, to her family, and of course to her ancestors. It was natural to allude to that great event in their history, when Saul was overcome in battle, and when David was taken from the sheep-fold, and placed on the throne. The origin of illustrious families is often obscure. Men are often raised by industry, talent, and the favor of God, from very humble stations; from the farm, or mechanic's shop to places of great trust in the church and state. They who are thus elevated, if imbued with right feelings, will not despise their former employments, nor their former companions, nor will they esteem their parents or friends the less, because they still remain in the same rank in life. No conduct s more odious and unchristian, than to be ashamed of our birth or the hum lie circumstances of our friends.

54 He hath nolpen his servan Israel, in ' remembrance of hi$ mercy;

55 As he spake '' to our fathers, to Abraham, and to l^is seed for ever.

mercy of God. He daily fed the poor, the needy, and those who came to him with humble hearts. H The rich hath he sent, &c. While the poor come to him for a supply of their daily wants; the rich come not that their necessities should be supplied, but come with lofty hearts, and insatiable desires, that their riches may be increased. When this is the case, God not unfrequently not only withholds what they ctsk, but he takes their riches away by fire, or flood, oi disappointments, and sends them away empty. Prov. xxiii. 5. It is better to be poor, and go to God for our daily bread, than to be rich, and forget our dependence on him, and to seek only a great increase of our property.

54. Hath holpen Hath helped or assisted. The word rendered "holpen" denotes, properly, to take hold of one, to help him up vihen he is in danger of falling, and means here that God had succored his people when they were feeble, and were in danger of falling or being overthrown. ^ His servant Israel. His people, the Israelites, or those who truly feared him and kept his commandments. See Isa. xh. 8 — 9. Hos. xi. 1. IT In remembrance of his mercy. Or that his mercy Tnay be remembered.

55. As he spake to our fathers, &c. That is, he has dealt mercifully with the children of Israel, according as he promised Abraham, Isaac, and Jacob. The promise particularly here referred to, is that respecting the Messiah, which was now about to be fulfilled. But there is no doubt that there was also included the promises respecting all the other mercies which had been conferred on the children of Israel. See Gen xxii. 17 — 18. '^Forever. These words are to be referred to the preceding verse "in remembrance of his mercy /or eeer, as he spake," &c. They denote that the mercy of God manifested to his people, should be had in everlasting remembrance.

There is a striking similarity between this p'ng cf praise by Mary, and that

56 And Mary abode with her aboui three months, and returned to her own house.

57 Now Elisabeth's full time came, that she should be delivered; and she brought forth a son.

58 And her neighbours and her cousins heard how the Lord had shewed great mercy upon her; and they " rejoiced with her.

59 And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father.

60 And his mother answered and said. Not so; but he shall be called John.

spoken by Hannah. 1 Sam. ii. 2 — 10. There are few pieces of poetry — for this is poetry, and almost the only poetry in the New Testament — more beautiful than this. It is the language of a humble, thankful, pious female heart, praising God; Isi. For his mercy to her, (vs. 46 — 49); 2d. For his mercy to all men — his general goodness, (vs. 50 — 53); and, 3d. His special goodness to his people, (vs. 54 — 55).

59. On the eighth day. This was the day on which it was required to circumcise children. Gen..\xi. 4. If And they called him Zacharias. The name of the child was commonly given at the time of the circumcision. Gen. xxi. 3, 4. The name commonly given to the eldest son was that of the father.

60. Shall be called John. This was the name which the angel had said should be given to him, and which Zacharias had probably informed Ehsabeth by writing.

61. There is none of thy kindred, &c. The Jewish tribes and families were kept distinct. 'I > do this, and to avoid confusion in {Jioi genealogical tables, they probably oiivv- only those names winch were found among their ancestors. Another reason for this, common to all people, is the respect which is felt fot honored parents and ancestors.

63. He asked. Thai is, by signs. T A writing table. The table, denoted by this word, was made of pine, and covered with wa.\, and was small, per-

Gl Ai.d they said unto her, There is none of thy kindred that is called by this name.

G2,\nd they made signs V) his father, how he would hav« him called.

63 And he asked for a writingtable, and wrote, saying, His name is ' John. And they marvelled all

64 And his mouth ' was opened immediately, and his tongue loused, and he spake, and praised God.

65 And fear came on all that dwelt round about them: and all these ' sayings were noised abroad throughout all the hill country of Judea;

haps as large as a sheet of paper. The ancients used to write on such tables, as they had not the use of paper. The instrument used for writing was an iron pen or stile, by which they marked on the wax which covered the table. Sometimes the writing table was made entirely of lead.

64. His mouth was opened, &c. That is, he was enabled to speak. For nine months he had been dumb, and it is probable thai they supposed him to be afflicted with a paralytic affection, and vrould not recover. Hence their amazement when he spoke. For one act of disbelief, all this calamity had come upon him, and it had not come without effect. With true gratitude, he offered praise to God for the birth of a son, and for his restoration to the blessings of speech.

65. And fear came, «fcc. The word fear often denotes religious reverence. The remarkable circumstances attending ihe birth of John, and the fact that Zacharias was suddenly restored to speech, con\'inced them that God was there, and filled their minds with awe and veneration.

()6. What manner of child, &.C. Such were the remarkable circumstances of his birth, that they apprehended ho would be distinguished as a prophet, or that great events would result from his life. ^ The hand of the Lord was with him. The word hand is used to denote aid, protection, favor. VVa stretch out

laid them up " in their hearts, saying, What manner of child shall this be 1 And the hand ''of the Lord was with him.

G7 And his father Zacharias was filled with the Holy Ghost, and prophesied, sayings,

the hand to aid those whom we wish to help. Th3 expression then means that God aidei him, protected him, or showed him favor. Some think that these words are a part of the speech of the neighbors; ' What manner of child shall this be! God is so evidently with him!'

67. Filled with the Holy Ghost. See ver. 15. If A7id prophesied. The word prophesied means, 1st. To foretell future events. 2d. To celebrate the praises of God, (see 1 Sam..x. 5, 6; 1 Kings xviii. 29); then to teach, or preach the gospel, &c. This song of Zacha- ~ias partakes of all. It is principally employed in the praises of God, but it also predicts the future character and preaching of John.

68. Blessed. See Note, Matt. ver. 3. IT Hath visited. The word here rendered visited means properly to look upon; then to look upon in order to fiTww the state of any one; then to visit for the purpose oi aidi7ig those who need aid, or alleviating misery. Compare Matt. XXV. 43. In this sense it is used here. God looked upon the world — He saw it miserable — He came to relieve it, and brought salvation. IT And redeemed. That is, was alwut to redeem, or had given the pledge that He would redeem. This was spoken under the belief that the Messiah, the Redeemer, was about to appear, and would certainly arcomplish his work. The literal translation of this passage is, " He hath made redemption, or ransom for his people." A ransom was the price paid to deliver a captive taken in war. A is a prisoner taken in war by B. B has a right to detain him a prisoner by the laws of war, but C offers B a price S he will release A, and suffer him to RC at liberty. The price which he pays, and which must be satisfactory to B, that is, be a reason to B why he should release him, is called a price or ransom. Men are sinners. They are bound over to just punishment by the law. The

68 Blessed be the Lord God of Israel; for he hath visited and redeemed his people,

69 And hath raised up an horn of salvation '' for us, in the house of his servant David;

law is i^iy, and God, as a just govern or, must see that the law is honored, and the wicked punished. But if any thing can be done which will have the same good effect as the punishment of the sinner, or will be an equivalent for it, that is, be of equal value to the universe, God may consistently release him. If he can show the same hatred of sin, and deter others from sinning, and accomplish the purity of the sinner, the sinner may be released. Whatever will accomplish this is called a ransom, because it is in the eye of God a sufh cient reason why the sinner should not be punished; it is an equivalent for his sufferings, and God is satisfied. The blood of Jesus, i. e. his death, in the place of sinners, constitutes such a ran som. It is in their stead. It is for them. It is equivalent to their punishment. It is not itself s. punishment — for that always supposes personal crime — but it is what God is pleased to accept in the place of eternal sufferings of the sinner. The king of the Locria7is made a law that an adulterer should be punished with the loss of his eyes. His son was the first offender, and the father decreed that his son should lose one eye, and he himself one also. This was the ransom. He showed his love, his regard for the honor of his law, and the determination that the guilty should not escape. So God gave his Son a ransom to show his love; his regard to justice; and his willingness to save men — and his Son, in his death, was a ransom. He is often so called in the New Testament, Matt. XX. 28. Mark x. 45. I itc? ii. 14. Heb. ix. 12. For a fuller new of the nature of a ransom, see Notes on Rom. iii. 24, 25.

69. And hath raised up a horn. A horn is a symbol of strength. The figure is taken from the fact that in horned animals the strength lies in tne horn. Particularly the great power of ihe riiinoceros or unicorn, is manifested by the use of a single horn of great

fU As lie spake " by the mouth of his holy prophets, which have Deen since the world began:

71 That we should be saved * from our enemies, and from the nand of all that hate us;

72 To perform the mercy promised to our fathers, and to ' remember his holy covenant,

etrengih, placed on the head, near the end of the nose. When tlie sacred writers therefore speak of ^reat strength they often use the word horn. Ps. cxlviii. 14. Deut..\.\.xiii. 17. Dan. vii. 7, 8; viii. 21. The word salvation, connected here with ihc word horn, means that this strength, or this mighty Redeemer, was able to save. It is possible that this whole figure may be taken from the Jewish altar. On each of the four corners of the altar there was an eminence, or small projection, called a horn. To this, persons might flee for safety, when in danger and were safe. 1 Kings i. 50; ii. 28. Comp. Note on ch. i. 11. So the Redeemer maJj be called the " horn of salvation" because 'hose who flee to him are safe. ^ In the Iiousc. In \ho fa mibj, or among the descendants of David.

70. HLt holy prophets, &.C. All the prophets are said to have alluded to the Messiah from the beginning of the world. The most sinking of these were Jacob (Gen.,\lix. 10); Mo.ses, (Deut. xviii. 15); Isaiah, (ix. 6, 7; liii.) ^ Since the loorld bc/^an. This is not to be taken litcralli/, for there were no prophets immediately after the creation. It is merely a general expression, designed to denote that all the prophets had predicted the coming of the ^lessiah.

71. Saved from our enemies. The enemies of ma« are his sins, his carnal propeasities, his lusts, and the great adversary Satan and his angels, that continually seek to destroy him. From these the iVIessiah came to save us. Compare Gen. iii. 15. Matt. i. 21. t The hand. The power, to save us from

72. To perform the merry. To show the mercy promised. The expression i'l the original is "to make mercy with our fathers;" i. e. to show kindness to uui fathers. Anr! the propriety cf it is

73 The oath "^ which he swaie to our father Abraham,

74 That he would grant unto us, that we, being delivered out of the hand of our enemies, might serve hira • without fear,

75 In ^ holiness and righteousness before him, all ' the days of our life.

founded on the fact that mercy to children is regarded aa kindness to the pa rent. Blessing the children was blessing the nation, was fulfilling the promises made to the fathers, and showing that he regarded them in mercy. H His holy covenant. The word covenant means compact, or agreement. This is its use among men. It implies equahty in the parties; freedom from constraint; freedom from previous obligation to do the thing now covenanted; and freedom from obligation to enter into a compact, unless a man chooses so to do. Such a transaction can never evidently take place between man and God, for they are not equal. Man is not at liberty to decline what God proposes, and he is under obligation to do all that God commands. When the word covenant, therefore, is used in the Bible, it means sometimes vl command; sometimes a pr<w7n'se; sometimes a regular law — as the covenant of the day and night; and sometimes the way in which God dispenses mercy, that is, by the old and new covenants. In the place before us it means the promise made to Abraham, as the following verses clearly show.

73. The oath. This oath is recorded in Gen. xxii. 1(5, 17. It was an oath in which God swore by himself (because he could swear by no greater, Heb. vi. 13, 14), that he would surely bless Abraham and his posterity. That promise was now to be entirely fulfilled by the coming of the Messiah.

74. Might serve him..Might obey, honor, and worship him. This was regarded as a favor. This was what was promised. And for this Zacharia? praised God. Ii Without fear. Fear of death, of spiritual enemies, or of any external foes. In the sure hope of God's eternal favor beyond the grave.

76 And thou, child, shall be called The Prophet of the Highest, for thou shall go " before the face of the Lord, to prepare his ways;

77 To give knowledge of salvation unto his people, ' by the remission * of their sins,

78 Through the tender * mercy of our God; whereby the ^ day-

Strict justice. ^ Before him. In the presence of God. Performed as in his presence, and with the full consciousness that God sees the heart. The ho- Ihiess was not to be merely exterrial, but spiritual, internal, pure, such as God would see and approve. IT All. the days of our life. To death. True religion increases and expands till death.

76. And Ihou, child, &c. Zacharias predicts in this and the following verses, the dignity, the employment, and the success of John. He declares what would be the subject of his preaching, and what his success. IT Prophet of the highest. Prophet of God; a prophet appoifited by God to declare his will, and to prepare the way for the coming of the Messiah. V The face of the Lord. The Lord Jesus, the Messiah that was about to appear. To go before the face of one, is the same as to go immediately before one, or to be immedialehj followed by another, "if To prepare his u-ays. This is taken from Isa. xl. 3. See Note on Matt. iii. 3, and on Isa. xl. 3.

77. K7iowledge of salvation. Knowledge of the way of salvation; that it was provided, and that the author of salvation was about to appear. H By the remission of their sins. The word remission means pardon, forgiveness, or it denotes a treatment of the sinner, as if he had not committed the sin. This implies that the salvation about to be otfcred was that which was connected with the pardon of sin. There can be no other. God cannot treat men as his friends unless they come to him by repentance and obtain forgiveness. AV hen that is obtained, which he is always disposed to grant, they can be treated with kindness and mercy.

spring from on high hath visited us,

79 To ■= give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace.

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

uig light, the aurora, the risiiig of the sun. It is called the day-spring from on high, because the light of the gospel shines forth from heaven. God is its author, and through his mercy it shines on men. There is here, doubtless, a reference to Isa. Ix. 1, 2; indeed, almost the very words of that place are quoted. Compare also Rev. xxii. 16.

79. To give light, 6i.c. See Note, Matt, iv. 16. IT To guide our feet, &,c. The figure in these verses is taken from travellers, who being overtaken by night know not what to do, and who wait patiently for the morning light, that they may know which way to go. So man wandered. So he became benighted. So he sat in the shadow of death. So he knew not which way to go until the sun of -ighteousness arose, and then the light shone brightly on his way, and the road was open to the promised land ot rest — to heaven.

This song of Zacharias is exceedingW beautiful. It expresses wth elegance the great points of the plan of redemption, the doings of John, and the mercy of God in providing that plan. That mercy was great. It is worthy of praise; of our highest, loftiest songs of thanksgiving; for we were in the shadow of death — sinful, wretched, wandering — and the light arose, the gospel came and men may rejoice in hope of eternal life.

80. Waxed strong in spirit- That is, in courage, understanding, and purposes of good, fitting him for his future work. The word wax means to ir.crease, to grow, from an old Saxon word. ^ hi the deserts. In Hebron, and in the hill country where his father resided. He resided in obscurity, and was not known publiclv by the people. % Until the day of his shouiing. Until he entered on hi?

ND it came to pass in those days, that there went out a de-

public ministry as recorded in Matt. iii. That is, probably, until he was about thirty years of age. See Luke iii.

]. 7;t those days. About the time of the birth of John and of Christ. ^ A decree. A law, commanding a thing to be done. ^ Casar Attgustus. This was the Roman emperor. His first name was Octavianus. He was nephew of Julius Cffisar, and obtained the empire after his death. He took the name AupustHS — i. e., august, or honorable — as a compliment to his own greatness; and from him the month August, which was hetbrc called Scxiilis, received its name. II That all the world. There has been much difficulty respecting this passage, from the fact that no such taxing of all the world is mentioned by ancient writers. It should have been rendered the whole land — i. e., the whole land of Palestine. The tDliole larid is mentioned to show thai it was not Jiulea only, but that it included also Galilee, the place where Joseph and IVIary dwelt. 'J'hat the passage relers only to the land of I'alestine, and not to the whole world, or to all the Roman empire, is clear froin the following consid('rations: 1st. The fact that no such ta.xinj^ is mentioned as pertaining to any oiner country. 2d. The account of Luke is confined to this couiury oidy. 3d. The words world, and whole world, are not unfreqiiently used in this limited sense as confined to a single country. See Malt. iv. 8. where Satan is said to have showu to Christ all the kingdoms q/'//ic world — that is, of the land of Judea. See also Josh. ii. 3; Luke iv. '25, (Greek); Luke.\xi. 2(i; Acts xi. 28. If Should be taxed. Our word tax means to levy and raise money for the use of the govonmient. This is not the meaning of the original word here. It means rather to enrol, or take a list of the citizens with I.heir employments, the amount of their property, (Sic, cipiivalent to what was lueant by ansus. Judea was at this lime tributary to Rome. It |)aid taxes to the Roman emperor; and thiiu^h Herod was kin^, yet he held his

cree from Cesai Augustus, that all the world should ' be taxed.

2 {And this taxing was first made • or, inroUed.

appointment under the Roman emperor, and was subject in most matters to Iiim. Farther, as this enrolment was merely to ascertain the numbers and property of the Jews, it is probable that the^ were very willing to be enrolled in this manner; and hence vre hear that they went willingly, without tumult — contrary to the common way when they were to he taxed.

2. And this taxing was jirst made, Sec. This verse has given as nmch perplexity, perhaps, as anv one in the New Testament. The difficulty has consisted in the fact that Cyrenius, or Quirinius, was not governor of Syria until twelve or fifteen years after the birth of Jesus. Jesus was born during the reign of Herod. At that time Varus was president of Syria. Herod waa succeeded by Archelaus, who reigned eight or nine years; and after he was removed, Judea was aimexed to the province of Syria, and Cyrenius waa sent as the governor. Josephus, Ant. B. xvii. § 5. The difficulty has been to reconcile tills account with that in Luke. Various attempts have been made to do this. The one that seems most satisfactory is that proposed by Dr. Lardner. According to his view, it means, "This was the ^rs< census of Cyrenius, governor of Syria." It is called the first, to distinguish it from oiXQ afterwards taken by Cyrenius. Acts V. 37. It is said to be the census taken by Ci/renius, governor of Syria; not mat he was then governor, but »hat it was taken by him who was ajttrwarda familiarly known as governor. Cyrenius, governor of Syria, was the name by which the man was known; and it was not improper to say that the taxing was made by Cyrenius, the governor of Syria, though he might not have been actually governor lor many years afterwards. Thus Herodian says that " to Marcus the emperor were l)orn several dauifhters and two sons," though several of those children were born to him hifore. lie was iinperor. Thus it is not improper to sav that (lencra. Washington saved liraddock's army, oi wae engaged in the old French war when Cyrenius was governor of Syria.)

3 And all went to be taxed, every one into his own city.

4 And.Joseph also went up from Galilee, out of the city of Nazareth, into Judea, unto the city of David, which is called Bethlehem, (because he was of the house and lineage of David,)

5 To be taxed with Mary his though he was not actually made general till many years afterwards. According to this, Augustus sent Cyrenius, an active, enterprising man, to take this census. At that time he was a Roman senator. Afterwards he was made governor of the same country, and received the title which Luke gives him. II 5'i/ria. The region of country north of Palestine, and lying between the Mediterranean and the Euphrates. The word Syria, called in the Hebrew Aram, from a son of Shem, (Gen..x. 22,) in its largest acceptation, extended from the Mediterranean and the river Cydnus to the Euphrates, and irom mount Taurus on the north to Arabia and the border of Egypt on the south. It was divided into Syria Paleslina, including Canaan and Phcnicia, CcbIo- Syria, between two ridges of mount Lebanon, and Upper Syria. The last was known as Syria in a restricted sense.

The leading features in the physical aspect of Syria consist of the great mountainous chains of Lebanon, or Libanus, and Anti-Libanus, extending from north to south, and the great desert lying on the south-east and east. The valleys are of great fertility, and yield abundance of grain, vines, mulberries, tobacco, olives, excellent fruits, as oranges, figs, pistachios, &c. The climate, in the inhabited parts, is exceedingly fine. Syria is inhabited by various descriptionsof people, but Turks and Greeks form the basis of the population in the cities. The only tribes that can be considered as peculiar to Syria are the tenants of the heights of Lebanon. The most remarkable of these are the Druses and Maronites. The general language is Arabic: the loidiers and ofhners of government espoused wife, being great with child.

6 And bo it was, that, while they were there, the days were accomplished that she should be delivered.

7 And she " brought forth her first-born son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn.

speak Turkish. Of the old Syriac no

4. The city of David. Bethlehem, called the city of David because it was the place of his birth. See Matt, ii, \. II Because he was cf the house. Of the family. II A7id lineage. The lineage denotes that he was descended from David as his father, or ancestor. In taking a. Jewish census, famihes were kept distinct. Hence all went into the tribe to which they belonged, and to the place where their family had resided. Joseph was of the tribe of Benjamin, and of the particular family of Da\'id. Hence he w^ent up to the city of David. It is not improbable that lie might also have had a small paternal estate in Bethlehem that rendered his presence there more desirable.

7. Her first-born son. Whether Mary had any other children or not, has bees a matter of controversy. The obvious meaning of the Bible is that she had, and if this be the case, the woxA first born is here to be taken in its common signification. '^Swaddling clothes. When a child among the Hebrews was born, it was washed in water, rubbed in salt, and then wrapped in swaddling clothes; that is, not garments regularly made, as with US, but bands or blaniiets that confined the limbs closely. Ezek. xvi. 4. There was nothing pecuhar.in the manner in which the infant Jesus was treated. H Laid him in a manser. The word manner, in the English language, means " tne box or trough in which provender is placed for horses or cattle.' ' This is not the meaning of the word here. It means simply the stable, or the place where the cattle or cai^eh lodged. There was no room at the inn, and they were obliged to lie in the stable or barn, and it was there that the

8 And llitre were in the same <;ountry shepherds abiding in the field, keeping watch ' over their flock by night.

9 And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid.

10 And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people.

child was laid. Their being there wai no proof oi poveritj. It was a simple matter of necessiiy. There was no room at the inn. It may be added ihat m eastern countries it is not very unusual for travellers to pass the Kig'.it in this manner. In the caravan S' »i y it is common for the whole caravf.n of cainel.s, iiorses, and people, to lodge in the same place. Indeed t'lO only pillow which children often have is the side of a horse, with which the whole family lie down. Horses are trained to remarkable gentleiieso and docility. — Yet it is worthy of our consideration that Jesus was bom poor. He did not inherit a princely estate. He was not cradled, as many are, in a palace. He had no rich frionds. He had virtuous, •.)ious parents, of more value to a child than many riches. And in this we are shown that it is no dishonor to be poor. Happy is that child who, whether liis parents be rich or poor, has a pious father and mother. It is no matter, if he has not as much wealth, as fine clothes, or as splendid a house as another. It IS enough for him to be as Jfsiis was, and God will bless him. ^ No room at the inn. Many people assembled to be enrolled, and the tavern was filled before Joseph and Mary arrived.

8. The same country. Round about Bethlehem. H Shepherds. Men who tended flocks of sheep. ^ Abiding in the field. Remaining out of doors, under the open sky, with their flocks. Th.s was commonly done. The clima.e was mild; and, to keep their flocks from straying, they spent the night with '.hem. It is also a iact that the Jews sent out their flocks into the mounlainou.s and desert regions during the summer months, and took them up in tlie

11 For unto you • is born this day, in the city of David, a Saviour which is Christ the Lord.

12 And this shall be a sign unto you: Ye shall find the babe wrapped in swaddling clothes, lying in a manger.

13 And suddenly there was with the angel '' a multitude of the hea* venly host, praising God, and say- 'ng,

14 Glory to God in the highest, latter part of October or the first of No vember, when the cold weather com menced. While away in these deserts and mountainous regions, it was proper that there should be some one to attend them, to keep them from straying, and from the ravages of wolves and other wild beasts. It is clear from this tiiat our Saviour was born before the 25th of December, or before what we call Christmas. At that lime it is cold, and especially in the high and mountainous regions about Betnlehem. God has concealed the time of his birth. There is no way to ascertain it. By difierent learned men it has been fixed at each month in the year. Nor was it of consequence to know the time; if it had been, God would have preserved the record of it. Matters of moment are clearly revealed. Those which God regards as of no importance are concealed. 1i Keeping watch, &,c. More literally, " tending their flocks by turn* througli the night watches.'

9. The glory of the Lord. This is the same as a great glory — that is. a splendid appearance or light. The word glory is often the same as Hght. 1 Cor..\v. 41. lyuke ix. 31. Acts x.xii. II. The worls I^rd and God are ofi«n used to denote greatness or intensity. Thus, trees of God mean great trees; hills of God, high or lofiy hills, &c. So the. glory of the Lord here means an exceedingly great or bright luminous appearance — perhaps not unlike what Paul saw on the wav to Dama.'scus.

12. This shall be a sign. &c. The evidence by which you shall know the child is, that you will find him wrapped in swaddling clothes, and lying in a manger.

14. Glory to God. PraLso be to God, and on earth peace, * good will toward men.

15 And it came to pass, as the angels were gone away from them into heaven, the ' shepherds said

or, honor be to God. That is. the praise oi redeeming man is due to God. The p'.an of redemption will bring glory to God, and is designed to e.xpress his glory. This it does by evincing his love to men, his mercy, his condescension, and his regard to the honor of his law, and the stability of his own government. It is the highest expression of his love and mercy. Nowhere, so far as we can see, could his glory be more strikingly exhibited than in giving his only-begotten Son to die for men. ^ In Hie highest. This is capable of sfcveral meanings: 1st. In the highest strai?is, or in the highest possible manner. 2d. Among the highest; — i. e., among Itie angels of God — indicating that they felt a deep interest in this work, and were called on to praise God for the redemption of man. 3d. In the highest heavejis — indicating that the praise should not be confined to the earth, but should spread throughout the universe. 4th. The words "God in the highest" may be equivalent to the most high God, and be the same as saying ' Let the most high God be praised for his love and mercy to men.' Which of these meanings is the true one it is difficult to determine; but in this they all agree, that high praise is to be given to God for his love in redeeming men. O that not only angels but men would join universally in this song of praise I ^ On earth peace. That is, the gospel shall bring peace. The Saviour was predicted as the Prince of peace. Isa. Lx. 6. The world is at war with God; sinners are at enmity against their Maker, and against each other. There is no peace to the wicked. But Jesus came to make peace. And this he did. 1st. By reconciling the world to God hy his atonement. 2d. By bringing the sinner to a state of peace with his Make., inducing him to la\' down the weapons of rebellion; to submit his soul to God; thus giving him the peace which passeth all understanding. 3d. By diffusing in the heart universal sood will fo men-~iiispos{f;g men one to another, Let us now go ever unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us. 16 And they came with haste, to lay aside their differences, to lova each other, to seek each other's welfare, and to banish envy, malice, pride, lust, passion, and covetousness — in all ages the most fruitful causes of difference among men. And 4th. By diffusing the principles of universal peace among nations. If the gospel of Jesus should universally prevail, there would be an end of war. In the days of the millennium there \\ill be universal peace; all the causes of war will have ceased; men will love each other and do justly; and nations be brought under the influence of the gospel. O how should each one toil and pray that the great object of the gospel should be tmiversally accomplished, and the world be filled with peace! IT Good will toward men. The gift of the Saviour is an e.xprcssion of good will or love to men, and therefore God is to be praised The work of redemption is uniformlj represented as the fruit of the love of God. John iii.l6. Eph. v. 2. 1 John iv. 10. Rev. i. v. No words can e.xpress the greatness of that love. It cat; only be measured by the misery, helplessness, and danger of man; by the extent of his sufferings here and in the world of woe, if he had not been saved; by the condescension, sufferings, and death of Jesus; and by the eternal honor and happiness to which he will raise his people. All these are beyond our full comprehension. Yet how little does man feel it! And how many turn away from the highest love of God, and treat him with contempt! Surely, if God so loved us first, we ought also to love him. 1 John iv. 19.

16. Unto Bethlehem. The city of David, where the angel had told ihem they would find the Saviour. These shepherds appear to have been pious men. They were waiting for the coming of the Messiah. On the first intimation that he had actually appeared, they went with haste to find him. Sc all men should, without delay, seek tht Saviour. When told of him by the ser vants of God. they should, like thess

and found Mary and Joseph, and the babe lying in a manger.

17 And when they had seen it, they made known abroad the saying which was told them concerning this child.

18 And all they that heard it,.» jndered at those things which were toid them by the shepherds.

19 But Mary kept all these things nd pondered them in her heart.

ehephevds, forsake all, and give no rest to their eyes until they have found him. We may always find him. We need not to travel to Beiiilehem. We have only to cast our eyes to heaven; to look unto him and to believe on him, and we shall find him ever near to us, and for ever our Saviour and friend.

17. When they had seen it. When they had satisfied themselves of the truth of the coming of the Messiah, and h.id ascertained tliat they could not liave been mistaken in the appearance of the angels. There was evidence enough to satisfy them that what the angels said was true, or they would not have gone to Bethlehem. Having sceii the child themselves, they had now evidence that would satisfy others. And accordingly tiicy became the first preachers of the gospel, and went and proclaimed to others that the Messiah had come. — One of the first duties of those who are newly converted to God, and a duty in which they delight, is to proclaim to others what they have seen and felt. It should be done in a proper way, and at the proper time; but nothing can or should prevent a Christian recently converted from tcllins: his feelings and views to others — to his i'riends, his parents, his broihers, and old companions. And it may be remarked tliat often more good may be done then, than during any other period of their life, Entreaties, then, make an imfjrecsion; nor can a sinner well resist the appeals made to him by one who was just now with him in the way to ruin, but who now treads the way to heaven.

19. Mary kept all l/iese thitiffs. All that happened, and all that was said reeppcting her child. She remembered what (he an^el had said to her; what had happened to Elisabeth and to ttie

20 And the shepherds rt «ed, glorifying and praising God or all the things that they had heaid and seen, as it was told unto them.

'21 And when eight days were accomplished " for the circurr.cising of the child, his name was called JESUS, which was so named of the angel * before he was conceived in the womb.

22 And when ' the days of her

shepherds — all the extraordinary circumstances which had attended the birth of her son. Here is a dehcate and beautiful expression of the fcelinga of a mother. A mother forgets none of those things which occur respecting hei children. Every thing they do or suffer— every thing that is said of themis treasured up in her mind; and often, often, she thinks of those things, and anxiously seeks what they may indicate respecting the future character and welfare of her child. ^ Pondered. Weighed. This is the original meaning of the word weighed. She kept them; she revolved them; she weiglied them in her mind, giving to each circumstance its just importance, and anxiously seeking what it might indicate respecting her child. ^ In her heart. In her mind. She thought of these things often and anxiou.«ly.

20. Tlir shephirds returned. To their flocks. ^ Glorifying, &,c. Giving honor to God, and celebrating his praises.

21. Eight days, &.C. This was the regular time for performing the rite of circumcision. Gen. xvii. 12. IT Called Jesus. Sec Note, Matt. i. 21.

22. Days of her pur if cation. Among the Hebrews a mother was required to remain at home for about forty days after the birth of a male child, and eighty for a female; and during that time she was reckoned as impure — that is, she was not permitted to go to the temple, or to engage in religious services with the congrc":ation. Lev. xii. 3, 4. ^ To Jerusalem. The place where the temple was, and where the ordinances of religion were celebrated ^ To present him to the I^rd. Everj first-born nude rbiM, among the Jews, was regarded as hclu to the Lord. Ex. xiii. 2. By their 'icing holy unto tkr

purification, F.ccordintr to the law of Moses, were gcccomplished, they brougrht him to Jerusalem, to present him to the Lord.

23 (As it is written in the law of the Lord, Every " male that openeth the womb shall be called holy to the Lord;)

24 And to offer a sacrifice ac-

Lord was meant that unto them belonged the office of priests. It wa.=! theirs to be set apart to the service of God, to offer sacrifice, and to perform the duties of religion. It is probable that at first the duties of religion devolved on the father; and that, when he became inhrm or died, the duty devolved on the eldest son. And it is still manifestly proper that where the father is infirm or has deceased, the duty of conducting family worship should be performed by the eldest son. Afterwards God chose the tribe of Levi in the place of the eldest sons, to serve him m the sanctuary. Num. viii. 13 — 18. Yet still it was proper to present the child to God, and it was required that it should be done with an offering.

24. And to offer a sacrifice, &.C. Those who were able on such an occasion were required to offer a lamb for a burnt-offering, and a pigeon or a turtledove for a sin-offering. If not able to bring a lamb, then they were permitted to bring two turtle-doves or two young pigeons. IT Turtle-doves. Doves distinguished for having a plaintive and tender voice. By Mary's offering these she showed her poverty. And our Saviour, by coming in a state of poverty, has shown that it is not dishonorable to be poor. No station is dishonorable where God places us. He knows what is best for us, and he often makes a Btate of poverty an occasion ot the highest blessings. If with poverty he grants us, as is often the case, peace, contentment, and religion, it is worth far more than all the jewels of Gol couda, or the gold of Mexico. If it be asked why, since Mary and the Saviour were pure from any moral defilement in his conception and birth, it was necessary to offer such a sacrifice; why was i! necessary that Jesus should be cording to that which is said in the law of the Lord, A pair of turtle-doves, or two young pigeons.

25 And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and '' devout, waiting for the consolation ' of Israel: and the Holy Ghost was upon him.

circumcised, since he had no sin; it may be answered: 1st. That it wae proper for them to fulfil all righteous ness, and to show obedience to the law. 2d. It was necessary for the futme usefulness of Christ. Unless he had been circumcised, he could not have been admitted to any synagogue, or to the temple. He would have had no access to the people, and could not have been regarded as the Messiah. Both he and Mary, therefore, yielded obedience to the laws of tlie land, and thus set us an example that we should walk in their steps. Comp. Note on Matt, iii. 15.

25. Whose name was Simeon. Some have supposed that this Simeon was a son of the famous Hillel, a distinguished teacher in Jerusalem, and President of the sanhedrim. But nothing is certainly known of him but what is here related He was an aged man, of distinguished piety and reputation, and was an.xiously expecting the coming of the Messiah. Such an old age is peoiliarly honorable. No spectacle is more sublime than an old man, of piety and high character, lookmg for the appearing of the Lord, and patiently waiting for the time to come when he may be blessed with the sight of liis Redeemer. ^ Just. Righteous before God and man; approved by God as a righteous man, and discharging faithfully his duty to man. ^Devout. This word means a religious man, or a pious man. The original expresses the idea of good reputation, well received, or of high standing among the people. ^ Waiting for the consolation of Israel. That is, waiting for the I\Iessiah, who is called the consolation of Israel because he \^ juld give comfort to them by his appearing. This name was often applied to the Messiah before he ac tuaJly appeared. It was common t«

26 And it was revealed unto him by the Holy Ghost, that he should not see • death before he had seen the Lord's Christ.

27 And he came by the Spirit into the temple: and when the parents brought in the child Jesus, to do for him after the custom of the law,

28 Then took he him up in his arms, and blessed God, and said,

29 Lord, now ' lettest thou thy

Bwear, also, by " the consolation of Israel"— that is, by the Messiah about to come. See Lightfoot on tliis place. IT The Holy Ghost, Sec. He was a holy man, and was divinely inspired respecting the IVlessiah about to appear.

26. Was revealed. In what way this was done we are not informed. Sometimes a revelation was made by a dream, at others by a voice, and at others by silent suggestion. All we know of this is that it was by the Holy Ghost. H Not see death. Should not die. To see death, andto taste of death, was a common way among the Hebrews of expres-sing death itself Compare Fs. Ixxxi.x. 48. ^ The Lord's Christ. Rather the lord's Anointed. The word Christ means anointed, and it would have been better to use that word here. To an ai^cd man, who had been long waiting for the Messiah, how grateful must have been this revelation— this solemn assurance that the Messiah was near! But this revelation is now given to every man, that he need not taste of death till, by the eye of faith, he may sec the Christ of God. He is offered freely. He has come. He waits to manifest himself to the world. And he is not willing that any should die for ever. To us, also, it will be as great a privilege in our dying hours to have seen Christ by faith, as it H-as to Simeon. It will be the only thing that can support us then — the only thing that will enable us to depart in peace.

27. By the spirit. Hy the direction of the spirit. ^ Into the trwple. Into that part of the temple where the public worship was chiefly performed — into the court of the women. See Note on Matt. xxi. 12 ^ The custom of the law.

servant depart in peace, according to thy word:

30 For mine eyes have seen * thy salvation.

31 Which thou hast prepared before the face of all people:

32 A light to lighten the ' Gentiles, and the glory of thy people Israel.

33 And Joseph and his mothe marvelled at those flings which were spoken of him.

That is, to make an offering for purification, and to present him to God.

29. Now lettest. Now thou dost let, or permit. This word is in the indicative mood, and signifies that God was permitting him to die in peace, by having relieved his anxieties, allayed his fears, fulfilled the promises, and having, by the appearing of the.Messiah, removed every reason why he should hve any longer, and every wish to live. ^Depart. Die. ^< According to thy word. Thy promise made by revelation. — God never disappoints. To many it might have appeared improba ble when such a promise was made to an old man, that it should be fulfilled. But God fulfils all his word; keeps all his promises, and never disappoints those who trust in him.

30. Thy salvation. Him who is tc procure salvation for his people; or. the Saviour.

31. Before the face of all people Whom tliou hast provided ybr all peo pie, or whom thou dost design to revea) to all people.

32. A light to lighten the Gentiles. This is in accordance with the prophecies in the Old Testament. Isa. xlix. ix. 6, 7. Ps. xcviii. 3. Mai. iv. 2. The (icntiles are represented as sitting in darkness, i. c, in ignorance, and sin. Christ is a Ucht to them, as by him they will be made acquainted with the character of the true Cod, his law, and the plan of redemption. As the darkness rolls away as the sun arises, so ignorance and error llec awav when Jesus gives iifrht to the mind. iNationi shall come to his light, and kintBto ihu

34 And SirtiLon blessed them, and said unto Mary his mother, BehoUl, this child is set for the fall" and risings again of many in Israel;

briffhtness of his rising. Isa. Ix. 2, 3. IT And the glory, &c. The first offer of salvation was made to the Jews. John iv. 22. Luke xxiv. 47. Jesus was born among; the Jfews; among them had been tiie prophecies respecting him, and his first ministry was among them. Hence he was their glory, their honor, their light. To us it is a subject of special gratitude that the Saviour was given for the Gentiles. For, 1. We are Gentiles, and if he had not come we should have been shut out from the blessings of redemption. 2. It is he flnly that now

Feel soft as downy pillows are, While on his breast we lean our head And breathe our life out sweetly there."

Thus our departure may be like that of Simeon. Thus we may die in peace. Thus it will be a blessing to die. But, 3. In order to do this, our life must be like that of Simeon. We mnsiwail for the consolation of Israel. We must look for his coming. V/e must be holy, harmless, undefiled, loving the Saviour. Then death to us, like death to Simeon, will have no terror, — we shall depart in peace, and in heaven, see the salvation Df God. 2 Peter iii. 11, 12. But 4. Children, as well as hoary-haired Simeon, may look for the coming of Christ. They too must die; and their death will be happy only as they depend on the Lord Jesus, and are prepared to meet him.

34. Simeon blessed them. Joseph and Mary. On them he sought the blessing of God. IT Is set. Is appointed, or constituted for that, or such will be the effect of his coming. ^ The fall. The woid fall here seems to denote miseri/, suffering, disappointment, or ruin. There is a plain reference here to the passage where it is said that he should be a stone of sfumhlvig, and a rock of offence. La. viii. 14, 15. Many expected a temporal prince, and in this they were disiippointed. They loved darkness rathei than hght, and rejected him, and for a sign which shall be spoken * against.

35 (Yea, a sword ' shall pierce through thy own soul also,) that "

and fell unto destruction. Many t.aat were proud, were brought low by his preaching. They/eZZ from the vain and giddy height of their own self-righteousness, and were humbled before God, and then through him rose again to a better righteousness and to better hopes. The nation also rejected liim, and put him to death, and as a judgment, /eZZ info the hands of the Romans. Thousands were led into captivity, and thousands perished. The nation rushed into ruin, the temple was destroyed, and the people were scattered into all the nations. See Rom. ix. 32, 33. 1 Pet. ii. 8. 1 Cor. i. 23, 21. "f^ And rising again. The word "' again" is not expressed in the Greek. It seems to suppose in our translation that the same persons would fall and rise again. But this is not its meaning. It denotes, that many would be ruined by his coming; and many others be made happy, or be saved. Many of the poor and humble, that were luiUing to receive him, would obtain pardon of sin and peace — should rise from their sins and sorrows here, and finally ascend lo eternal life. ^ And for a sign, &c. The word sign here denotes a conspicuous or distinguished object; and the Lord Jesus was such an object of contempt and rejection by all the people.'' He was despised, and his religion has been the common mark or sign for all the wicked, the profligate and the profane, to curse, and ridicule, and oppose. Compare Isa. viii. 18. and Acts xxviii. 22. — Never was a prophecy more exactly fulfilled than this. Thousands have rejected the gospel and fallen into ruin, — thousands are still failing of those who are ashamed of Jesus — ■ thousands blaspheme him, deny him speak all manner of evil against him, and would crucify him again if he were in their hands. But thousands also 65 him are renewed, justified, and raised up to life and peace.

35. Yea, a sword. &.c. The sufforiniis and death of thy Son shall deeply afflict thy soul. And if."\Iary had not been thus forewarned and suctaiaed bv the thoughts y.i many hearts may be revealed.

30 And there was one Anna, a prophetess, the daug:hter of Phanuel, of the tribe of Aser; she was of a great age, and had lived with an husband seven years from her virginity;

37 And she was a widow of about fourscore and four years, which do parted not from the temple, but served God with fastings and prayers " night and day.

3y And she, coming in that ina AC.2G.7. 1 Ti.5.5.

Strong faiili, she could not have borne the trials wiiich came upon her Son. But Ood prepared her for it, and tlic holy mother was sustained, "if Thai the thoughts, &c. This is connected with the preceding verse. ' lie shall be a sign — a conspicuous object to be spoken against, that the thoughts of many hearts may be made manifest.' ^I'hat is, that ihey might show how nmch tliey hated holiness. Nothing so brings out the feelings of sinners as to t('ll them of Jesus Christ. Many treat him with silent contempt: many are ready to gnash their teeth: many curse him: — all siiow how much by nature the heart is opposed to religion, and thus arc really, in spite of themselves, fullilliiig the scriptures and the prophecies. So true is it that " none can say that Jesus is Lord but by the Holy Ghost." 1 Cor. xii. 3.

'M'). Of the tribe of Aser. The tribe of Aser, or Asher. dwelt in the northern part of the land of Canaan. Wliy she was called a prophetess is not known. It might be because she iiad been the wife of a prophet; or because she was employed in celebrating the praires of God (compare 1 Chron. x.\v. 1, 2, 4. 1 Sam. x. 5.); or because she herself had foretold future events, beng inspired.

o7. Fourscore and four years. Eightyfour years old. IT Fustings and prayers. Gon^'tant religious service. Spending her time in prayer, and in all the ordinances of religion. 1i Night and day. riontinually, i. e., a', the usual times of public worsh'p, and in private. When t is said tha she departed not from thn

slant, gave thanks likewise unto the Lord, and spake of him to all them that * looked for redemption in ' Jerusalem.