that the sincere upright followers of God might have a sure foun iation, on which they might safely build their faith. See the note on chap. ix. 10. Most surely believed among us] Facts confirmed by the fullest evidence-των πεπληροφορημένων πραγμάτων. Every thing that had been done or said by Jesus Christ, was so public, so plain, and so accredited by thousands of witnesses, who could have had no interest in supporting an imposture, as to carry the fullest conviction to the hearts of those who heard and saw him, of the divinity of his doctrine, and the truth of his mi rúcles. From the very first] Ave, from their origin. Some think awey should, in this place, be translated from above; and that it refers to the inspiration by which St. Luke wrote. I prefer our translation, or, from the origin, which several good critics contend for, and which meaning it has in some of the best Greek writers. See Kypke. Theophilus] As the literal import of this word is friend of God, ov 105; some have supposed that under this name, Luke comprised all the followers of Christ, to whom as friends of God, he dedicated this faithful history of the life, doctrine, death, and resurrection of our Lord. But this interpretation appears to have little solidity in it; for if all the followers of Christ are addressed, why is the singular number used and what good end could there be accomplished, by using a feigned naine? Besides, xgarice, most excellent, could never be applied in this way, for it evidently designates a particular person, and one probably distinguished by his situation in life; though this does not necessarily follow from the title, which was often given in the way of friendship. Theophilus Verse 2. Even as they delivered them unto us, which from the beginning were eye-witnesses} Probably this alludes to the Gospels of Matthew and Mark, which it is likely were written before St. Luke wrote bis; and on the models of which, he professes to write his own: and an' nexus, from the beginning, nust mean, from the time that Christ first began to proclaim the glad tidings of the kingdom; and avτOTTαι, eyewitnesses, must necessarily signify, those who had been with him from the beginning, and consequently had the best op-appears to have been some very reputable Greek or Roman, portunities of knowing the truth of every fact. Ministers of the word] Tou Moyov. Some suppose that our blessed Lord is meant by this phrase; as Aoyos, the Word or Logos, is his essential character in John i. 1, &c. but it does not appear that any of the inspired penmen ever use the word in this sense except Jonn himself; for here it certainly means the doctrine of Christ; and in this sense, Aoyos is frequently used both by the Evangelists and Apostles. Verse 3. Having had perfect understanding] Пagnzohλounnots avwder, having accurately traced up-entered into the very spirit of the work, and examined every thing to the bottom; in consequence of which investigation, I am completely convinced of the truth of the whole. Though God give his Holy Spirit to all them who ask him, yet this gift was never designed to set aside the use of those faculties, with which he has already endued the soul; and which are as truly his gifts, as the Holy Spirit itself is. The nature of inspiration in the case of St. Luke, we at once discover: he set himself by impartial enquiry and diligent investigation, to find the whole truth, and to relate nothing but the truth; and the Spirit of God presided over, and directed his enquiries, so that he discovered the whole truth, and was preserved from every particle of error. who was one of St. Luke's disciples. The first four verses seem a private epistle, sent by the Evangelist with this history, which having been carefully preserved by Theophilus, was afterwards found and published with this Gospel. Verse 4. Wherein thou hast been instructed.] Kariyndns-in which thou hast been catechised. It appears that Theophilus had already received the first elements of the Christian doctrine, but had not as yet been completely grounded in them. That he might know the certainty of the things in which he had been thus catechised, by having all the facts and their proofs brought before him in order, the Evangelist sent him this faithful and divinely inspired narrative. Those who content themselves with that knowledge of the doctrines of Christ which they receive from catechisms and school-masters, however important these elementary instructions may be, are never likely to arrive at such a knowledge of the truth as will make them wise unto salvation, or fortify them against the attacks of infidelity and irreligion. Every man should labour to acquire the most correct knowledge, and indubitable certainty of those doctrines, on which he stakes his eternal salvation. Some suppose that St. Luke refers here to the imperfect instruction, which Theophilus had received from the defective gospels to which he refers in verse 1. Account of Zacharias the priest, A M. 3999. R. C. 6 An. Olymp. CXCII. 3. 5 A. M. 3999. CXCIII. 3. HERE was in the days of walking in all the commandments Herod, the king of Judea, a and ordinances of the Lord blame- An Olymp. certain priest named Zacharias, of the less. course of Abiah: and his wife was of the daughters of Aaron, and her name was Elisabeth. 6 And they were both righteous before God, 7 And they had no child, because that Elisabeth was barren; and they both were now well stricken in years. Matt. 2. 1.- B 1 Chron. 24. 10, 19. Neh. 12. 4, 17. Gen. 7. 1. & 17. 1. 1 Kings 9. 4. & 24. 16. 2 Kings 20. 3. Job 1. 1. Acts 23. 1. Phil. 3. 6. Verse 5. In the days of Herod, the king] This was Herod, surnamed the Great, the son of Antipater, an Idumean by birth, who had professed himself a proselyte to the Jewish religion, but regarded no religion, farther than it promoted his secular interests and ambition. Thus, for the first time, the throne of Judah was filled by a person not of Jewish extraction, who had been forced upon the people by the Roman government. Hence it appears plain, that the prophecy of Jacob, Gen. xlix. 10. was now fulfilled; for the sceptre had departed from Judah: and now was the time, according to another prophecy, to look for the governor from Bethlehem, || who should rule and feed the people of Israel: Mic. v. 1, 2. See a large account of the family of the Herods, in the note on Matt. ii. 1. The course of Abiah] When the sacerdotal families grew very numerous, so that all could not officiate together at the tabernacle, David divided them into twenty-four classes, that they might minister by turns, 1 Chron. xxiv. 1, &c. each family serving a whole week, 2 Kings xi. 7. 2 Chron. xxiii. 8. Ahinh was the eighth in the order in which they had been originally established: 1 Chron. xxiv. 10. These dutes and persons are particularly mentioned as a full confirmation of the truth of the facts themselves; because any person at the time this Gospel was written, might have satisfied himself by applying to the family of John the Baptist, the family of our Lord, or the surrounding neighbours. What a full proof of the Gospel history! It was published immediately after the time in which these facts took place; and among the very people, thousands of whom had been eye-witnesses of them; and among those too, whose essential interest it was to have discredited them if they could; and yet, in all that age, in which only they could have been contradicted with advantage, no man ever arose to call them in question! What an abso, lute proof was this that the thing was impossible; and that the truth of the Gospel history was acknowledged by all who paid any attention to the evidences it produced! Aaron, and Miriam, the most illustrious characters in the whole Jewish history. Verse 6. They were both righteous] Upright and holy in all their outward conduct in civil life. Before God] Possessing the spirit of the religion they professed; exercising themselves constantly in the presence of their Maker, whose eye they knew was upon all their conduct, and who examined all their motives. Walking in all the commandments and ordinances of the Lord blameless.] None being able to lay any evil to their charge. They were as exemplary and conscientious in the discharge of their religious duties, as they were in the discharge of the offices of civil life. What a sacred pair! they made their duty to God, to their neighbour, and to themselves, walk constantly hand in hand. See the note on Matt. iii. 15. Perhaps Tolai, commandments, may here mean the decalogue; and Sixaipata, ordinances, the ceremonial and judicial laws which were delivered after the decalogue; as all the precepts delivered from Exod. xxi. to xxiv. are termed dixasspara, judgments or ordinances. Verse 7. Both were now well stricken in years.] By the order of God, sterility and old age both met in the person of Elizabeth, to render the birth of a son (humanly speaking) impossible. This was an exact parallel to the case of Saruh and Abraham, Gen. xi. 30. xvii. 17. Christ must (by the miraculous power of God) be born of a virgin: whatever was connected with, or referred to his incarnation, must be miraculous and impressive. Isaac was his grand type, and therefore must be born miraculously-contrary to the common course and rule of nature: Abraham was a hundred years of age, Sarah was ninety, Gen. xvii. 17. and it had CEASED to be with Sarah AFTER THE MANNER OF WOMEN, Gen. xviii. 11. and therefore, from her age and state, the birth of a child must, according to nature, have been impossible; and it was thus, that it might be miraculous. John the Baptist was to be the forerunner of Christ; his birth, like that of Isaac, must be mira-. Of the daughters of Aaron] That is, she was of one of the culous, because like the other, it was to be a representation. sacerdotal families. This shews that John was most nobly of the birth of Christ; therefore his parents were both far descended: his father was a priest, and his mother the daugh- advanced in years, and besides, Elizabeth was naturally barter of a priest and thus both by father and mother, he de- ren. The birth of these three extraordinary persons, was anscended from the family of Amram, of whom came Moses,nounced nearly in the same way. God himself foretells the birth of Isaac, Gen. xvii. 16. The angel of the Lord an- The person to whom this angel was sent—one of the priests. nounces the birth of John the Baptist, Luke i. 13. and six The sacerdotal office itself, pointed out the Son of God till he months after, the angel Gabriel, the same angel, proclaims came: by him it was to be completed, and in him it was to to Mary the birth of Christ! Man is naturally an inconside- be eternally established:-Thou art a priest for ever, Psal. rate and incredulous creature: he must have extraordinary || cx. 4. 3. The place in which the angel appeared—Jerusalem ; things to arrest and fix his attention; and he requires well attested miracles from God, to bespeak and confirm his faith. Every person who has properly considered the nature of man, must see that the whole of natural religion so termed, is little else than a disbelief of all religion. Verse 8. Before God] In the temple, where God used to manifest his presence, though long before this time, he had forsaken it; yet on this important occasion, the angel of his presence had visited it. Verse 9. His lot was, &c.] We are informed in the Talmud, that it was the custom of the priests to divide the different functions of the sacerdotal office, among themselves by lot: and in this case, the decision of the lot was, that Zacharias should at that time burn the incense before the Lord, in the holy place. Verse 10. The whole multitude-were praying] The incense was itself an emblem of the prayers and praises of the people of God: see Psal. cxli. 2. Rev. viii. 1. While therefore the rite is performing by the priest, the people are employed in the thing signified. Happy the people who attend to the spirit as well as the letter of every divine institution! Incense was burnt twice a day in the temple, in the morning and in the evening, Exod. xxx. 7, 8. but the Evangelist does not specify the time of the day in which this transaction took place. It was probably in the morning. out of which the word of the Lord should go forth, Isai. ii. 3. and not at Hebron, in the hill country of Judea, where Zacharias lived, ver. 39. which was the ordinary residence of the priests, Josh. xxi. 11. where there could have been few witnesses of this interposition of God, and the effects produced by it. 4. The place where he was, when the angel appeared to him—in the temple; which was the place where God was to be sought; the place of his residence, and a type of the human nature of the blessed Jesus, John ii. 21. 5. The time in which this was done--the solemn hour of publie prayer. God has always promised to be present with those who call upon him. When the people and the priest go hand in hand, and heart with heart, to the house of God, the angel of his presence shall surely accompany them, and God shall appear among them. 6. The employment of Zacharias when the angel appeared-he was burning incense, one of the most sacred and mysterious functions of the Levitical priesthood, and which typified the intercession of Christ: confer Heb. vii. 25. with chap. ix. 24. 7. The long continued and publicly known dumbness of the priest, who doubted the word thus miraculously sent to him from the Lord: a solemn intimation of what God would do to all those who would not be lieve in the Lord Jesus. Every mouth shall be stopped. Verse 12. Zacharias-was troubled] Or, confounded at his sudden and unexpected appearance, and fear fell upon him, lest this heavenly messenger were come to denounce the judgments of God against a faithless and disobedient people, who had too long and too well merited them. Verse 13. Thy prayer is heard] This probably refers, 1st, to Verse 11. There appeared-an angel of the Lord] There had been neither prophecy nor angelic ministry vouchsafed to this people for about 400 years. But now as the Sun of righteousness is about to arise upon them, the day-spring from on high visits them; that they may be prepared for that king-the frequent prayers which he had offered to God for a son; dom of God which was at hand. Every circumstance here is worthy of remark: 1. That an angel should now appear, as such a favour had not been granted for 400 years. 2. and 2dly, to those which he had offered for the deliverance and consolation of Israel. They are all heard—thou shalt have a Son, and Israel shall be saved. If fervent faithful prayers The birth and character of A.M. 3999. CHAP. I. d John the Baptist are foretold. 14 And thou shalt have joy and glad- 16 And many of the children of IsAn Olymp. ness; and many shall rejoice at hisrael shall he turn to the Lord their birth. God. CXCIII. S. 17 And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to` the wisdom of the just; to make ready a people prepared for the Lord. Ver. 58. Num. 6. 3. Judg. 13. 4. ch. 7. 33. Jer. 1. 5. Gal. 1. 15. * Mal. 4. 5. Matt. 11. 14. Mark 9. 12. Ecclus. 48. 10. - Or, by. be not immediately answered, they should not be considered as lost; all such are heard by the Lord, are registered in heaven, and shall be answered in the most effectual way, and in the best time. Answers to prayer are to be received by faith; but faith should not only accompany prayer while offered on earth, but follow it all its way to the throne of grace, and stay with it before the throne, till dismissed with its answer to the waiting soul. be tasted by the chief of the twice-born," chap. xi. Inst. 95. Twice-born is used by the Brahmins in the same sense as being born again is used by Christians. It signifies a spiritual regeneration. From this word comes our English term cyder, or sider, a beverage made of the fermented juice of apples. See the note on Lev. x. 9. Shall be filled with the Holy Ghost] Shall be divinely designated to this particular office, and qualified for it from his moThou shalt call his name John.] For the proper exposition of ther's womb, from the instant of his birth. One MS. two Verthis name, see on Mark i. 4. Verse 14. Thou shalt have joy, &c.] Eçaι xaça σo, He will be joy and gladness to thee A child of prayer and faith is likely to be a source of comfort to his parents. Were proper attention paid to this point, there would be fewer disobedient children in the world; and the number of broken-hearted parents would be lessened. But what can be expected from the majority of matrimonial connexions, connexions begun without the fear of God, and carried on without his love. Many shall rejoice at his birth.] He shall be the minister of God for good to multitudes, who shall, through his preaching, be turned from the error of their ways, and converted to God their saviour. sions, and four of the primitive Fathers read tn xoλia, IN the womb of his mother-intimating that even before he should be born into the world, the Holy Spirit should be communicated to him. Did not this take place on the salutation of the Virgin Mary? and is not this what is intended ver. 44? To be filled with the Holy Ghost, implies having the soul influ. enced in all its powers, with the illuminating, strengthening, and sanctifying energy of the Spirit. Verse 16. Many of the children of Israel shall he turn] See this prediction fulfilled, chap. iii. ver. 10-18. Verse 17. He shall go before him] Jesus Christ in the spirit and power of Elijah; he shall resemble Elijah in his retired and austere inanner of life, and in his zeal for the truth, reproving even princes for their crimes; compare 1 Kings xxi. 17-24. with Matt. xiv. 4. It was on these accounts that the prophet Malachi, chap. iv. 6. had likened John to this prophet. See also Isai. xl. 3. and Malac. iv. 5, 6. Verse 15. He shall be great in the sight of the Lord] That is, before Jesus Christ, who e fore-runner he shall be, or he shall be a truly great person, for so this form of speech may imply. Neither wine nor strong drink] Eıxıça, i. e. all fermented liquors which have the property of intoxicating, or producing To turn the hearts of the fathers] Gross ignorance had taken drunkenness. The original word expa sikera, comes from the place in the hearts of the Jewish people, they needed a divine Hebrew, shakar, to inebriate. "Any inebriating liquor," instructor; John is announced as such; by his preaching, and says St. Jerom, (Epis. ad Nepot.) "is called sicera, whether manner of life, all classes among the people should be taught made of corn, apples, honey, dates, or any other fruits." One the nature of their several places, and the duties respectively of the four prohibited liquors among the East-Indian Mosli-incumbent upon them. See chap. iii. 10, &c. In these things mans, is called sikkir. "Sikkir is made by steeping fresh dates in water till they take effect in sweetening it: this liquor is abominable and unlawful." HEDAYA, vol. iv. p. 158. Probably this is the very liquor referred to in the text. In the Institutes of Menu it is said, inebriating liquor may be considered as of three principal sorts: that extracted from dregs of sugar, that extracted from bruised rice, and that extracted from the flowers of the madhuca: as one, so are all; they shall not 66 the greatness of John, mentioned ver. 15, is pointed out. Nothing is truly great but what is so in the sight of God: John's greatness arose, 1st. From the plenitude of God's spirit which dwelt in him. 2. From his continual self-denial, and taking up his cross. 3. From his ardent zeal to make Christ known. 4. From his fidelity and courage in rebuking vice. 5. From the reformation which he was the instrument of effecting among the people; reviving among them the spirit of the Pa triarchs, and preparing their hearts to receive the Lord Jesus. To turn the hearts of the fathers to their children. By a very expressive figure of speech, Abraham, Isaac, and Jacob, and fhe rest of the patriarchs are represented here as having their hearts alienated from the Jews, their children, because of their unbelief and disobedience; but that the Baptist should so far sicceed in converting them to the Lord their God, that these holy men should again look upon them with delight, and acknowledge them for their children. Some think that by the children the Gentiles are meant, and by the fathers, the Jews. The disobedient] Or unbelieving, analas, the persons who would no longer credit the predictions of the prophets, relative to the manifestation of the Messiah. Unbelief and disobedience are so intimately connected, that the same word in the Sacred writings often serves for both. Verse 18. Whereby shall I know this ?] All things are possible to God: no natural impediment can have any power when God has declared he will accomplish his purpose. He has a right to be believed on his own word alone; and it is impious, when we are convinced that it is his word, to demand a sign or pledge for its fulfilment. is struck dumb. my words, which shall be fulfilled in A.M. 3999, their season. B. C. 6. An. Olymp. CXCIII. 3. 21 And the people waited for Zacharias, and marvelled that he tarried so long in the temple. 22 And when he came out, he 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 ministration were accom Ezek. 3. 26. & 24. 27.- -4 See 2 Kings 11. 5. 1 Chron. 9. 25. imperfection or debility of the organs of speech; in this case there was no natural weakness or unfitness in those organs; but for his rash and unbelieving speech, silence is imposed upon him by the Lord, and he shall not be able to break it, till the power that has silenced him gives him again the permission to speak! Let those who are intemperate in the use of their tongues, behold here the severity and mercy of the Lord; nine nonths' silence for one intemperate speech! Many by giving way to the language of unbelief, have lost the language of praise and thanksgiving for months, if not years! Verse 21. The people waited] The time spent in burning the incense was probably about half an hour, during which there was a profound silence, as the people stood without engaged in mental prayer. To this there is an allusion in Rev. viii. 1—5. Zacharias had spent, not only the time necessary for burning the incense, but also that which the discourse between him and the angel took up. Verse 22. They perceived that he had seen a vision] As the sanctuary was separated from the court by a great vail, the people could not see what passed; but they understood this from Zacharias himself, who, ny danvær, made signs, or nodded Verse 19. I am Gabriel] This angel is mentioned, Dan. unto them to that purpose. Signs are the only means by viii. 16. ix. 21. The original is exceedingly expressive: which a dumb man can convey his ideas to others. it is compounded of 1 geburah and el, the might of the Verse 23. As soon as the days of his ministration were acstrong God. An angel with such a name was exceedingly pro-complished] Each family of the priesthood officiated one whole per for the occasion; as it pointed out that all-prevalent power by which the streng God could accomplish every purpose, and subdue all things to himself. That siand in the presence of God] This is in allusion to the case of the prime minister of an eastern monarch, who alone has access to his master at all times; and is therefore said, in the castern phrase, to see the presence, or, to be in the presence. From the allusion we may conceive the angel Gabriel to be in a state of high favour and trust before God. week, 2 Kings xi. 17. There is something very instructive in the conduct of this priest; had he not loved the service he was engaged in, he might have made the loss of his speech a pretext for immediately quitting it. But as he was not thereby disabled from fulfilling the sacerdotal function, so he saw he was bound to continue till his ministry was ended; or till God had given him a positive dismission. Preachers who give up their labour in the vineyard because of some trifling bodily disorder by which Verse 20. Thou shalt be dumb] Ewwv, silent; this transla- they are afflicted, or through some inconvenience in outward tion is literal; the angel immediately explains it, thou shalt not circumstances, which the follower of a cross-bearing, crucified be able to speak. Dumbness ordinarily proceeds from a natural || I ord should not mention, shew that they either never had a pro |