THE character of Son of God as Man, as we in the new Man may be, is especially the subject of the revelation of Christ in this Gospel; first among Jews, but then brought out into its full character.
The Gentile character and style of this Gospel is manifest from the outset, but conversant with Jewish things; verse 5, et seq, is thus Jewish in character, which continues, at any rate, to the end of chapter 3: 20.
We have already remarked the general scope of Luke's amongst the Gospels. I would remark also that this Gospel affords abundant information by the way in which the Spirit of our God has brought things together in it; thereby giving us opportunity of observing the true intent and purpose of this introduction, and being modeled not so much according to the order of time, when that was not of their substance, but according to the mind of the spiritual instruction they were meant to convey; thus affording its own commentary, and throwing infinite light, to those who seek it in simplicity, of the judgment of Christ on the workings of the human heart, and what the true way of one walking in His Spirit is. It is a sort of moral commentary on the circumstances related by the method of their juxtaposition.
Mary first has the promises revealed to her, i.e., their accomplishment. But as that is in Jesus, her question brings out more than that-the divine fact of the incarnation, and Son of God in manhood here. Mary has a more blessed position and tone than Zacharias. He fully speaks by the Holy Ghost of the accomplishment of promise, and all of course is true and blessed, and so they would be before God in righteousness- Mary, only of mercy, God's present favor, herself having the sense of grace. It is not said that she was filled with the Holy Ghost and prophesied; she spake from the fullness of grace in her heart, that by the Holy Ghost surely, but it was grace and not gift. It is what God is, and His power, and goes forth indeed to Israel, but her own heart is with God. One is blessed in the Lord God of Israel-quite right too, inspired; but Mary is: " My soul doth magnify the Lord." Note, too, as to Zacharias, how what objectively received is all delight, and ought to be, is in application a test and sorrow. Though John has celebrated, truly mourned, and they would not lament, truth that delights the Church, as Christ's coming, tests the soul when applied, for His coming takes away from and judges all that is on earth.
Note again in the angels, with the shepherds-first promises, read " the " people; but verse 14 necessarily comes out. Mary again is pondering things in her heart; so chapter 2: 51. How all is in littleness, and a hidden people, but God come in. It is all behind the passing greatness of the world which only accomplishes it. For the beast shows his universal power to bring Jesus' birth to Bethlehem, but all are small and insignificant ones-Jesus, Mary, the shepherds. But we do not find God anywhere so near in all the history of Israel as in this most dark time of the people. Blessed truth! Nowhere such intimate communications of His grace-only it was in a hidden, but deeper and truer way, i.e., more of personal heart in it.
Simeon and Anna were old ones, passing away when the Christ comes in; the others vessels, nothing in themselves as even to bring in power, then passing away when He is brought in. Again, in Simeon we see that the light to reveal the Gentiles, and the glory of Israel, objectively looked at, is, in application, a sword through the soul. The revelation of God in Christ is necessarily a test to those who receive it, and of all in them, specially the hope of His coming to take them up by power. Simeon rests in what Christ is, Anna tells of Him to others.
It appears to me that, although their dependence upon the Spirit might have been perfect, yet in detail the evangelists wrote under a perfect direction of the Holy Spirit in the minutest details of meaning and purpose, though it might have operated, in a certain sense, imperceptibly to themselves, so as to leave them to, or determine them by actuating their ordinary judgment and feelings, as far as consistent with His holiness. And this seems to me the case with all the evangelists, and this seems to leave us the highest possible wisdom and testimony of the Spirit.
-2. " They delivered them to us." It is generally considered that this makes Luke draw his information from others who were eye-witnesses. I do not see that this is proved by this. " To us " is quite distinct from " to me also," and corresponds with " among us." As many had taken in hand to set in order the account of what was surely believed amongst them according to the relation of them to them by those who were eye-witnesses, etc., it seemed to him too, and then he states his qualification. Luke is included in " to us," as a Christian, not specified as a writer; on the contrary, he also thought fit to do what others had done, according to the relation of eye-witnesses amongst the believers.
The term kathexes (in order) is used only and frequently in Luke; it signifies properly, ' in a regular series, one after another,' and sometimes simply ' following,' or next in order.' Liddell and Scott say that the more usual word is ephexes (in order [one] on the next) and on that word they remark it is less usually employed of time than of regular order of arrangement. On the whole, I see no sign whatever that Luke uses it for chronological order, nor has the word in itself that meaning, save as chronological order is one sort of order. The passages in Luke are, this verse; chapter 8: I; Acts 3:2424Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. (Acts 3:24); chapter 11: 4; and chapter 18: 23. Luke alone, as may be seen in the dictionary, uses hexes (next), see chapter 7: 11 (morrow); chapter 9: 37 Acts 21: I (next day); chapter 25: 17, the same; so chapter 27: 18.
The general value of the Scriptures-by them we know the certainty of what we have been taught perhaps by other means.
Note the order and character of the Spirit's prophetic or other testimony in the beginning of Luke, which seems to me very remarkable. Before the Spirit enters on the revelation of Messiah, properly speaking, as born and taking the place of the second Adam-first, the angel's testimony to the child John (for all is Jewish in the part I refer to) he is presented in a Nazaritish character according to the spirit of Elias, full of the Holy Ghost from his mother's womb, not a prophet called, and used as a vessel at a given time, but separated to God, a Nazarite from the womb. He was to turn many of the children of Israel to the Lord their God. Next, we have the Son of the Highest to whom the Lord God shall give the throne of His father David, born of the favored one-He was to be as Man the Son of God withal. Elizabeth, as full of the Holy Ghost, answers to his mission who was in her womb, and bears testimony to Another. She owns the Lord in Mary's Child, and wonders His mother should come to her. Mary takes the great ground of grace to the lowly one in her own person, but as accomplishing of the mercy promised to Abraham, the unconditional promise in the help afforded to Israel.
5. How much more personal, and how much more personal communication with beings of another world all this is! This gives it a peculiar charm. It is the lovely closing scene of the Remnant of Israel. Christ must now gather round Himself, whatever His position.
6. The light of the promises udder the law was the instrument of the Spirit in forming the faith of men, and their obedience of faith was ordered by the law; and, according to this light, there were saints and holy men of old, and such manifestation of God to the world as gave occasion to those, who by nature were strangers to the covenant, to acknowledge and serve the one true God. To them were these " glad tidings " as well as to us-persons who feared God, and wrought righteousness, and were accepted of Him, whom the Lord beheld with His countenance, and to whom the Gospel of salvation came as a blessing on their faithfulness to grace received in that system which yet made nothing perfect, and could not especially make the comers thereto perfect as concerning their conscience. We may compare Paul in Phil. 3 It shows that it was not a righteousness of debt, of acceptance in the sight of God, but that which is contrary to hypocrisy- righteousness in his walk in life in sincerity of purpose before God, integrity of conscience as Paul: " I know nothing by myself," " yet," he adds, " am I not hereby justified." But this is by faith, through grace, in a previous revelation, rather by faith in that promised then, now revealed.
9, 10. Is there not something significant in the place where this communication to Zacharias was made? He stood as the priestly remnant, but fruitless according to Jewish hopes, in the holy place; it was not like a prophecy put forth by an inspired man to the world. " Entering into the temple of the Lord," i.e., the holy place, answering to " the house," in Solomon's building or temple proper, which in other places is material; the rest, where the altar of burnt sacrifice even was, is called " without." The expression, particularly taking the circumstances into account, is distinct and illustrative.
-13. This, we may suppose, was a long entertained supplication; but the Lord had a better purpose for Zacharias than his own, though it was indeed an answer to it.
Sometimes we are apt to think there are none, but there are many who rejoice to be changed, and hear of the new kingdom, though it be humbling, and something bitter in the way; and there is joy and gladness in this.
Some have said that " even " (eti) should be joined to " He shall drink no wine nor strong drink "; but this is simple nonsense, and merely unbelief in what is said. You kuriou (of the Lord) might be, but you (of the) is better away; the whole being characteristic of John.
Note here again, not merely " Shall many rejoice," which some may be willing to do for a season, who are not turned, but many are actually turned; compare, too, Jer. 4:11If thou wilt return, O Israel, saith the Lord, return unto me: and if thou wilt put away thine abominations out of my sight, then shalt thou not remove. (Jeremiah 4:1). Note also genuine conversion may be by preaching repentance, and the declaration of the kingdom prior to the Gospel, preparatory to the preaching of the Gospel; and, though the Gospel be the more powerful instrument generally, where the one the other will be received.
" And he shall go before him." It seems, though I am not fully prepared to exhibit the meaning, to have a very peculiar force, and, I think, declares the moral character of John's mission. It was not merely a preparatory declaration, though it was such, but it was one which had much of the manifestation of the presence of the Lord. It was not merely that the King was coming, but here is the King. He was identified with the presence of the King, and accordingly his ministry partook, not as regards the world, but as regards personal righteousness, fully of the truth and character of the Lord's Kingdom. He is the God that maketh men to be of one mind in an house; the glory of Christ might raise opposition in the world, but " the fruit of righteousness is peace," and the conversion of heart is the power of John's ministry. The immediate object of this is doubtless personal conversion, but it is a principle of universal truth and operation, because conversion restores all to subjection to God, and sets all the dispositions of the heart in order-so restores all things, whether as to the one God over all, or our conversation one with another in our respective relations prepared for the Lord, i.e., for the manifestation of His glory. Such was the conception, so to speak, of the Lord's first coming; we are told its suspension in Rom. 11. Such will be the preparation and power of His second coming. It was only to His people that He showed Himself in power, and it is only by the Spirit any now call Jesus Lord; then He will appear as Lord. Hence too, I think, we must conclude definitely that they err who confine conversion or repentance to the manifestation of the Gospel. I believe, indeed, that there is no repentance without hope and a drawing of divine favor, but this is short of receiving the reconciliation, or atonement; but we may remark much more decidedly than above, that where it is genuine it is ever in truth connected necessarily with the Gospel, and the difference flows from the difference of dispensation in its testimony, the one being ancillary to the other, and of its genuineness, further, this reception of Christ is the only definite test-the publicans and sinners believed, " being baptized with the baptism of John. But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him," though they were " willing for a season to rejoice in his light "-and, indeed, its nature, when considered this is the necessary consequence. The Spirit of God works upon the judgment and purpose of the mind, though there are many convictions apparently similar, at least to persons not experienced in spiritual things, which may lead to nothing-a respect to the general privileges of the kingdom without any conversion of mind to conformity to its nature. We learn also what conversion is-a turning us from our own will of disobedience to the mind and purpose of the righteous.
As to the sentence itself, further we may remark that the Septuagint translation of Malachi particularly bears out the view taken above. The language of Luke seems rather to imply the turning the hearts of those who rested in the old ways, and were loth to give them up, to the new ways into which the children had freely received as not prejudiced by their own long-treasured, and self-appropriating systems. " Except ye be converted, and become as little children," says the Lord, " ye shall in no wise enter into the kingdom of heaven," and it is peculiarly and justly expressed by converting the old men to the children, while it was natural that the children should derive their knowledge and judgment from the matured wisdom of their fathers, not so now-it was a new call of God who was about to make all things new, and knowledge after the flesh was contrary to this; the child, therefore, was him of whom it could be said: " Of such." The latter portion of the verse of Malachi is therefore not introduced, as not bearing upon the present revelation by the angel. The word " to " sufficiently represents the text, but acquaintance, I think, with the usage of Scripture will give us very appropriate force in epi (to). The Septuagint (Mal. 4:66And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. (Malachi 4:6)), for " turning," has the same word translated " restore " all things, and has patros pros huion (of the father to the son) and anthropou pros ton plesion autou (of man to his neighbor); here the word is, ' to turn' in the way of conversion, " return to the Lord," " when thou art converted," and the like. Also, " to the wisdom " (en phronesei, to the thoughts) is as much as " by " as " to," though the sense is pretty adequate. It seems to give the' character of the change, not its object or instrument. On the whole I still seek for information as to the force of this passage.
It seems to me contrast with John Baptist's ministry and Elias', as in its full sense, as in the latter day; compare the passages. The land was smitten now.
It seems clearly properly Jewish in application, as far as it goes. But while it takes up the promise as in grace, takes it up only in grace as in Abraham; compare Gen. 18:1919For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment; that the Lord may bring upon Abraham that which he hath spoken of him. (Genesis 18:19); Deut. 4:9, 109Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life: but teach them thy sons, and thy sons' sons; 10Specially the day that thou stoodest before the Lord thy God in Horeb, when the Lord said unto me, Gather me the people together, and I will make them hear my words, that they may learn to fear me all the days that they shall live upon the earth, and that they may teach their children. (Deuteronomy 4:9‑10) and 6: 7; Psa. 78:5, 65For he established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known to their children: 6That the generation to come might know them, even the children which should be born; who should arise and declare them to their children: (Psalm 78:5‑6). But while it thus, from the circumstances of its dispensation, takes up what may be called Jewish grace, yet it adds what leaves room for a wider scene-" the disobedient to the wisdom of the just," applied to the ordinary condition of the Jew. But disobedience could be found elsewhere, though not so formally; but this holds the place of the expression in Malachi, " the children to the fathers "-this was a blessing connected with their holding the land, and their days being long in it in blessing-" the first commandment with promise," and that of continuance in the land. For this we have, substituted here by the Holy Ghost, a moral benefit and blessing; en phronesei dikaion (to the thoughts of the just) is the instrument and character of the conversion of the disobedient.
-18. Zacharias' mind was fixed on his having a son, not exactly on the Lord's dealings; herein is much symptom of want of faith. Note, too, what he asked for was given him, though so as to mark and reprove the unbelief of the question. The Lord often makes the want of faith, and even the evil of individuals instrumental to our instruction, though we know not what blessing might have followed on the other.
19. Here " of God " (theou) has the article (you, of the) properly. It was the actual place of Gabriel, not the character of His mission.
" To bring glad tidings " (euangelisasthai) does not scripturally mean the matter of the Gospel, but its character; so in Heb. 4:22For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it. (Hebrews 4:2), a sentence, I think, often used to an extent which is not borne out by its language-it is " to us as well as to them," not " to them as well as to us," and in that is the force of his argument.
-20. This savors strongly of a sentence on the Jewish people, even on the Remnant in that character; " in their time," " in their own season." John did not, as to dispensation, go at all out of Jewish position "; he, i.e., his office assumed the restorableness of the Jewish system-reputing its outward Pharisaism as righteousness, but there was a hint in it they were to be restored. So Elias in Malachi, and there, as what it is more definitely in the latter day, it is " Remember ye the law." It is not resurrection and a heavenly life, but repentance and a blessing. The birth of Christ stood on its own ground though He might come to the Jews.
Gabriel was one so employed in service in Daniel-a blessed service, yet now of toil. How deep and wonderful the occupation of these heavenly beings! What objects in service they were made privy to! But we as heirs of salvation! Service in righteousness has however its own proper joy.
A great deal of this has aspect to the latter days, but covertly, because in divine knowledge grace was to have another scope in heavenly things first. Note, as to this, it was Herod's time (Herod was an Edomite).
24. Elizabeth " hid herself." All this is characteristic of the circumstances in which she was placed. It was to take away her shame, and yet she was ashamed. But the Lord had so dealt with her, yet it was in circumstances calculated to humble where His hand alone could remedy.
27. Joseph was of the house of David.
28. This salutation seems to be peculiarly destructive of the honors paid by many to the Virgin Mary; so verse 30.
32. This character and title of Christ was Jewish clearly; even " Son of the Highest " is especially so.
33. This is plainer looked at in its accomplishment in a time yet future.
34. " How shall this be," admits the fact, and simply and humbly inquires the manner. This was not, as Zacharias, seeking sign by which he might believe the truth of the message, but a humble inquiry as to the Lord's ways, and so accordingly was the answer, exhibiting the liberty of heart too which simplicity gives. And it was made the instrument of our instruction in the mystery of the Incarnation. Note, Luke gives a fuller account of all this, or the Spirit by him, as being that in which the world was concerned. Although it was not to be passed over that the throne of David was His, it was more fully to be declared how He was, even in His conception into the world, the Son of God. Although other grounds of claim to that title might be revealed, yet that, in His entrance into the world, He should appear such as He was in truth, other grounds having aspect to other necessities of human infirmity.
-35. This is still all Jewish, not the Christian aspect of the title " Son of God."
37. " Her that was called barren "; note this.
-38. See verse 45.
42. The reality of these things is deeply to be weighed. I look upon Elizabeth as the mother, not of the Remnant returned with Zerubbabel from Babylon, but as the prophetic mother of Israel, as the Priest's wife. She brought the prophet who summons to blessing on the principle of priest and prophet of present restoration and repentant return in blessing to God. Mary is the mother of the mighty Man from God, which had its source in blessing to, but was not the power of the return of Israel; compare the case of Naomi and Ruth, not the same, for they merge in one, but closely connected with this subject. Elizabeth was not a virgin Remnant as Mary-a " favored one " (kecharitomene) taken out by anticipation, as it were, from the hands of her husband-but was barren, though to rejoice after her long and unfruitful sorrow. Elizabeth believed nothing; it came by purpose, but in the ordinary channel, and that in spite of much unbelief. Here (v. 45) it is: " Blessed is she that has believed, for there shall be a fulfillment of the things spoken to her from the Lord." Elizabeth therefore again prophesies and blesses here, and she rejoices as one delivered, and in salvation, and the wonderful dealings of the Lord with her, Mary. The thanksgiving therefore of Mary is all of things accomplished and done. It is the proper celebration of Israel's joy in the gift of Christ, the Blessed One, as a fresh gift. She had known herself lowly (not righteous) and received it in unexpected grace, not in reply to long-sought blessing after a Jewish form. Still, as the exhibition of faithful mercy, mercy which endured forever, but of mercy, not under law, as Zacharias and Elizabeth, but of promises to Abraham, it is power acting in grace to Israel, raising the lowly.
-51-53. This is strongly characterized with the matter and truths exhibited in the Word as the Object of faith, and connects itself with the prophetic Word. It is anticipative, I conceive, of the deliverance of Israel out of the low estate in which he was under the proud; compare verse 54, which applies it, as often in prophecy. It was the old looked-for mercy she now thought come-" We thought that it had been he which should have redeemed Israel "; so Acts 1:6, 76When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? 7And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. (Acts 1:6‑7), which is the answer. The counsels of God with their wonderful order had no place as to the simple truth which her faith by the Spirit laid hold upon, that it was He who should redeem Israel.
55. " To Abraham," certainly seems to hang upon " to remember mercy," which the " forever " appears to confirm, though the whole sentence hangs together in unity of idea, for His mercy was much in the promise.
63. Note, the immediate occasion of his recovering his speech was the exercise of his faith and obedience, and acting upon this faith in the divine appointment and message of goodness, of the possibility of whose accomplishment he had before doubted. It was also highly calculated (though we should bear in mind the remark in verse 18) to promote the purpose for which John was sent, and to designate him as one in whom God had a special public purpose.
65. This feeling of fear is worthy of great observation; we do not now refer to its source, but as the way in which any signal interventions of God affect the mind until it be brought to see in peace His counsels and way in them. Though perhaps they are indeed mercy, it is the ignorance of unbelief which does not yet know God as a Friend; see 1 Thess. 5, and so in other portions of those two Epistles. He meets it in chapter 5: 9, by showing that it was the act of God's love towards them, and how they should feel about it. But if we do not see revealed love in it, we, as we are, must be troubled at any coming in of God, as it were. " And in the whole hill country." This is very like the truth-nothing forced.
-68, et seq. " Blessed be the Lord " (Jehovah) " the God of Israel."
The character of the Song of Solomon is entirely and peculiarly Jewish. It displays, with wonderful enlargement and accuracy the promised mercies, and celebrates their fulfillment. This, says he (rather the Spirit testifies by him), is the horn of salvation in the house of David, the answer of all the hopes raised by the declarations of the prophets-the salvation, the looked-for " deliverance from enemies " and " those that hate us." The performance of the " mercy spoken of to the fathers " in God's mindfulness of "His holy covenant," and "the oath to Abraham our Father, to give us," I conceive expresses the general result as looked for in a pious mind. This is the salvation. Then, as to John himself, a separate subject-" And thou, child," etc., this is what is testified about him. The result in office, " To give the knowledge " of this in its true character, and as ministering to Him that should come after.
-72. It is not merely mercy promised to, but mercy made their portion, but not fulfilled to them.
There is nothing in this Song, nor in that of Mary (if inspired) which leads us out of the ground of the hope of the Jews; on the contrary, it is manifest that thus far we are presented with the faith of these holy persons in Jesus (for upon Him mainly, after all, is the mind of Zacharias set, though not before him) as the dayspring that was arisen upon the ancient people and their depressed hopes as the promised deliverance of their God. So even the angel (as to John Baptist), " Many of the children of Israel shall he turn to the Lord their God." In a word, the Spirit of God as yet (before the birth of Jesus, observe), leads the mind of the evangelist to exhibit the Savior in His primary character as to dispensation and personal mission, according to the hope of the promises made to the fathers, and this by the faith of those who were looking to them as Jews, and to whom Jesus was not yet presented in the flesh, and therefore not the subject of the Spirit's direct testimony as come for a Ransom for all, " The testimony [to be rendered] in its own times," but " to his people," all through.
It is to be much noticed how mercy is laid as the ground of Israel here. We, acquainted with the Psalms, will have been familiar with it; so Paul leaves them on this, " In order that they also may be objects of mercy." All this is the true and full ground of Israel's restoration in the latter day, and casts great light on it. It is altogether Abraham, not Sinai nor even Jacob nor Israel, but a present fulfillment of promise and covenant to Abraham by mercy, and that mercy from on high.
- 77. Note this verse, and compare Isa. 53, which, I think, has primary reference to this point, i.e., the taking away the iniquities of the Jews, by which they were hindered from the glory of the kingdom. And so, when they look on Him whom they have pierced, will it be fulfilled in its direct and glorious meaning, for they above all were of the travail of His soul. " 0 Jerusalem, Jerusalem," etc. " He came unto his own," etc. So Peter in his first address. It does indeed fully, in offering of atonement apply to the Gentile, as Paul was commissioned specially to declare, i.e., the power of it, but in specialty of promise it belonged to the Jew, whose (see Romans) " the promises " were, and the " oracles of God," and " of whom, as concerning the flesh; Christ came," as here particularly set forth. Nor is this ever departed from in Scripture; " It was necessary that the Word of God should have been first preached unto you, but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. For so," etc., which was his special office; so here, where the general truth of Christ's mission, and the principles of divine truth exhibited in Christ, and to the Gentiles—in a word, what we are wont to call the Gospel—was to be set forth for the Church, as applicable to men, the larger scope of these promises, " a light to lighten the Gentiles, the glory of God's people Israel " was not forgotten. But this gospel, specially written to exhibit Him as a light to the Gentiles peculiarly, begins with setting Him forth as the fulfillment to the Jewish Remnant of their faith and hopes, and with this view, as this song of Zacharias directly testifies, is so distinct an account given of the birth of John the forerunner of the Messiah, and so expected among them. We may remark even John's words, when declaring our Lord's mission in the flesh, whose gospel rises peculiarly into the abstract consideration of the Person of Christ: " He was in the world," etc. " He came unto his own, and his own received him not."
- 79. He treads on the verge of general evangelism yet keeps strictly within it; see note previously. Here the prophetic and mere Jewish character closes, and Christ, though born among the Jews, at once introduces joy from heaven on the earth; this does not come forth till verses 13, 14 of chapter 2.
This portion is then justly comprised in this preliminary chapter, for such it is according to the mind of the Spirit.