<hi type="bold">72. And the second time the cock crew--</hi>The other three Evangelists, who mention but one crowing of the cock--and that not the first, but the second and last one of Mark--all say the cock crew "immediately," but Luke (<reference osisRef="Luke.22.60">Lu 22:60</reference>) says, "Immediately, while he yet spake, the cock crew." Alas!--But now comes the wonderful sequel.

 The Redeemer's Look upon Peter, and Peter's Bitter Tears (<reference osisRef="Mark.14.72">Mr 14:72</reference>; <reference osisRef="Luke.22.61">Lu 22:61</reference>, <reference osisRef="Luke.22.62">62</reference>).

 It has been observed that while the beloved disciple is the only one of the four Evangelists who does not record the repentance of Peter, he is the only one of the four who records the affecting and most beautiful scene of his complete restoration (<reference osisRef="John.21.15-John.21.17">Joh 21:15-17</reference>).

 <reference osisRef="Luke.22.61">Lu 22:61</reference>:

<hi type="bold">And the Lord turned and looked upon Peter--</hi>How? it will be asked. We answer, From the chamber in which the trial was going on, in the direction of the court where Peter then stood--in the way already explained. See on <reference osisRef="Mark.14.66">Mr 14:66</reference>. Our Second Evangelist makes no mention of this look, but dwells on the warning of his Lord about the double crowing of the cock, which would announce his triple fall, as what rushed stingingly to his recollection and made him dissolve in tears.

<hi type="bold">And Peter called to mind the word that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice. And when he thought thereon, he wept--</hi>To the same effect is the statement of the First Evangelist (<reference osisRef="Matt.26.75">Mt 26:75</reference>), save that like "the beloved physician," he notices the "bitterness" of the weeping (<reference osisRef="Luke.22.62">Lu 22:62</reference>). The most precious link, however, in the whole chain of circumstances in this scene is beyond doubt that "look" of deepest, tenderest import reported by Luke alone (<reference osisRef="Luke.22.61">Lu 22:61</reference>). Who can tell what lightning flashes of wounded love and piercing reproach shot from that "look" through the eye of Peter into his heart!

 And Peter remembered the word of the Lord, how He had said unto him, Before the cock crow, thou shalt deny Me thrice.

 <reference osisRef="Luke.22.62">Lu 22:62</reference>:

<hi type="bold">And Peter went out and wept bitterly--</hi>How different from the sequel of Judas' act! Doubtless the hearts of the two men towards the Saviour were perfectly different from the first; and the treason of Judas was but the consummation of the wretched man's resistance of the blaze of light in the midst of which he had lived for three years, while Peter's denial was but a momentary obscuration of the heavenly light and love to his Master which ruled his life. But the immediate cause of the blessed revulsion which made Peter "weep bitterly" (<reference osisRef="Matt.26.75">Mt 26:75</reference>) was, beyond all doubt, this heart-piercing "look" which his Lord gave him. And remembering the Saviour's own words at the table, "Simon, Simon, Satan hath desired to have you, that he may sift you as wheat; but I prayed for thee, that thy faith fail not" (<reference osisRef="Luke.22.31">Lu 22:31</reference>, <reference osisRef="Luke.22.32">32</reference>), may we not say that this prayer fetched down all that there was in that look to pierce and break the heart of Peter, to keep it from despair, to work in it "repentance unto salvation not to be repented of," and at length, under other healing touches, to "restore his soul?" (See on <reference osisRef="Mark.16.7">Mr 16:7</reference>). <chapter eID="Mark.14"/>

72. And the second time the cock crew-- The other three Evangelists, who mention but one crowing of the cock--and that not the first, but the second and last one of Mark--all say the cock crew "immediately," but Luke (Lu 22:60) says, "Immediately, while he yet spake, the cock crew." Alas!--But now comes the wonderful sequel. The Redeemer's Look upon Peter, and Peter's Bitter Tears (Mr 14:72; Lu 22:61, 62). It has been observed that while the beloved disciple is the only one of the four Evangelists who does not record the repentance of Peter, he is the only one of the four who records the affecting and most beautiful scene of his complete restoration (Joh 21:15-17). Lu 22:61: And the Lord turned and looked upon Peter-- How? it will be asked. We answer, From the chamber in which the trial was going on, in the direction of the court where Peter then stood--in the way already explained. See on Mr 14:66. Our Second Evangelist makes no mention of this look, but dwells on the warning of his Lord about the double crowing of the cock, which would announce his triple fall, as what rushed stingingly to his recollection and made him dissolve in tears. And Peter called to mind the word that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice. And when he thought thereon, he wept-- To the same effect is the statement of the First Evangelist (Mt 26:75), save that like "the beloved physician," he notices the "bitterness" of the weeping (Lu 22:62). The most precious link, however, in the whole chain of circumstances in this scene is beyond doubt that "look" of deepest, tenderest import reported by Luke alone (Lu 22:61). Who can tell what lightning flashes of wounded love and piercing reproach shot from that "look" through the eye of Peter into his heart! And Peter remembered the word of the Lord, how He had said unto him, Before the cock crow, thou shalt deny Me thrice. Lu 22:62: And Peter went out and wept bitterly-- How different from the sequel of Judas' act! Doubtless the hearts of the two men towards the Saviour were perfectly different from the first; and the treason of Judas was but the consummation of the wretched man's resistance of the blaze of light in the midst of which he had lived for three years, while Peter's denial was but a momentary obscuration of the heavenly light and love to his Master which ruled his life. But the immediate cause of the blessed revulsion which made Peter "weep bitterly" (Mt 26:75) was, beyond all doubt, this heart-piercing "look" which his Lord gave him. And remembering the Saviour's own words at the table, "Simon, Simon, Satan hath desired to have you, that he may sift you as wheat; but I prayed for thee, that thy faith fail not" (Lu 22:31, 32), may we not say that this prayer fetched down all that there was in that look to pierce and break the heart of Peter, to keep it from despair, to work in it "repentance unto salvation not to be repented of," and at length, under other healing touches, to "restore his soul?" (See on Mr 16:7).


<chapter n="15" osisID="Mark.15" sID="Mark.15"/>

<title type="x-s2">CHAPTER 15</title> <title type="x-s3"><reference osisRef="Mark.15.1-Mark.15.20">Mr 15:1-20</reference>. Jesus Is Brought before Pilate--At a Second Hearing, Pilate, after Seeking to Release Him, Delivers Him Up--After Being Cruelly Entreated, He Is Led Away to Be Crucified. ( = <reference osisRef="Matt.26.1">Mt 26:1</reference>, 2, 11-31; <reference osisRef="Luke.23.1-Luke.6.13">Lu 23:1-6, 13</reference>-25; <reference osisRef="John.18.28-John.19.16">Joh 18:28-19:16</reference>).</title>
 See on <reference osisRef="John.18.28-John.19.16">Joh 18:28-19:16</reference>.
 <title type="x-s3"><reference osisRef="Mark.15.21-Mark.15.37">Mr 15:21-37</reference>. Crucifixion and Death of the Lord Jesus. ( = <reference osisRef="Matt.27.32-Matt.27.50">Mt 27:32-50</reference>; <reference osisRef="Luke.23.26-Luke.23.46">Lu 23:26-46</reference>; <reference osisRef="John.19.17-John.19.30">Joh 19:17-30</reference>).</title>
 See on <reference osisRef="John.19.17-John.19.30">Joh 19:17-30</reference>.
 <title type="x-s3"><reference osisRef="Mark.15.38-Mark.15.47">Mr 15:38-47</reference>. Signs and Circumstances Following the Death of the Lord Jesus.--He Is Taken Down from the Cross and Buried--The Sepulchre Is Guarded. ( = <reference osisRef="Matt.27.51-Matt.27.66">Mt 27:51-66</reference>; <reference osisRef="Luke.23.45">Lu 23:45</reference>, <reference osisRef="Luke.23.47-Luke.23.56">47-56</reference>; <reference osisRef="John.19.31-John.19.42">Joh 19:31-42</reference>).</title>
 See on <reference osisRef="Matt.27.51-Matt.27.56">Mt 27:51-56</reference>; and <reference osisRef="John.19.31-John.19.42">Joh 19:31-42</reference>. <chapter eID="Mark.15"/>

CHAPTER 15 Mr 15:1-20. Jesus Is Brought before Pilate--At a Second Hearing, Pilate, after Seeking to Release Him, Delivers Him Up--After Being Cruelly Entreated, He Is Led Away to Be Crucified. ( = Mt 26:1, 2, 11-31; Lu 23:1-6, 13-25; Joh 18:28-19:16). See on Joh 18:28-19:16. Mr 15:21-37. Crucifixion and Death of the Lord Jesus. ( = Mt 27:32-50; Lu 23:26-46; Joh 19:17-30). See on Joh 19:17-30. Mr 15:38-47. Signs and Circumstances Following the Death of the Lord Jesus.--He Is Taken Down from the Cross and Buried--The Sepulchre Is Guarded. ( = Mt 27:51-66; Lu 23:45, 47-56; Joh 19:31-42). See on Mt 27:51-56; and Joh 19:31-42.


<title type="x-s2">CHAPTER 16</title> <title type="x-s3"><reference osisRef="Mark.16.1-Mark.16.20">Mr 16:1-20</reference>. Angelic Announcement to the Women on the First Day of the Week, that Christ Is Risen--His Appearances after His Resurrection--His Ascension--Triumphant Proclamation of His Gospel. ( = <reference osisRef="Matt.28.1-Matt.10.16">Mt 28:1-10, 16</reference>-20; <reference osisRef="Luke.24.1-Luke.24.51">Lu 24:1-51</reference>; <reference osisRef="John.20.1">Joh 20:1</reference>, 2, 11-29).</title>
 The Resurrection Announced to the Women (<reference osisRef="Mark.16.1-Mark.16.8">Mr 16:1-8</reference>).

<hi type="bold">1. And when the sabbath was past--</hi>that is, at sunset of our Saturday.

<hi type="bold">Mary Magdalene--</hi>(See on <reference osisRef="Luke.8.2">Lu 8:2</reference>).

<hi type="bold">and Mary the mother of James--</hi>James the Less (see <reference osisRef="Mark.15.40">Mr 15:40</reference>).

<hi type="bold">and Salome--</hi>the mother of Zebedee's sons (compare <reference osisRef="Mark.15.40">Mr 15:40</reference> with <reference osisRef="Matt.27.56">Mt 27:56</reference>).

<hi type="bold">had bought sweet spices, that they might come and anoint him--</hi>The word is simply "bought." But our translators are perhaps right in rendering it here "had bought," since it would appear, from <reference osisRef="Luke.23.56">Lu 23:56</reference>, that they had purchased them immediately after the Crucifixion, on the Friday evening, during the short interval that remained to them before sunset, when the sabbath rest began; and that they had only deferred using them to anoint the body till the sabbath rest should be over. On this "anointing," see on <reference osisRef="John.19.40">Joh 19:40</reference>.

CHAPTER 16 Mr 16:1-20. Angelic Announcement to the Women on the First Day of the Week, that Christ Is Risen--His Appearances after His Resurrection--His Ascension--Triumphant Proclamation of His Gospel. ( = Mt 28:1-10, 16-20; Lu 24:1-51; Joh 20:1, 2, 11-29). The Resurrection Announced to the Women (Mr 16:1-8). 1. And when the sabbath was past-- that is, at sunset of our Saturday. Mary Magdalene-- (See on Lu 8:2). and Mary the mother of James-- James the Less (see Mr 15:40). and Salome-- the mother of Zebedee's sons (compare Mr 15:40 with Mt 27:56). had bought sweet spices, that they might come and anoint him-- The word is simply "bought." But our translators are perhaps right in rendering it here "had bought," since it would appear, from Lu 23:56, that they had purchased them immediately after the Crucifixion, on the Friday evening, during the short interval that remained to them before sunset, when the sabbath rest began; and that they had only deferred using them to anoint the body till the sabbath rest should be over. On this "anointing," see on Joh 19:40.


<hi type="bold">2. And very early in the morning--</hi>(See on <reference osisRef="Matt.28.1">Mt 28:1</reference>).

<hi type="bold">the first day of the week, they came unto the sepulchre at the rising of the sun--</hi>not quite literally, but "at earliest dawn"; according to a way of speaking not uncommon, and occurring sometimes in the Old Testament. Thus our Lord rose on the third day; having lain in the grave part of Friday, the whole of Saturday, and part of the following First day.

2. And very early in the morning-- (See on Mt 28:1). the first day of the week, they came unto the sepulchre at the rising of the sun-- not quite literally, but "at earliest dawn"; according to a way of speaking not uncommon, and occurring sometimes in the Old Testament. Thus our Lord rose on the third day; having lain in the grave part of Friday, the whole of Saturday, and part of the following First day.


<hi type="bold">3. And they said among themselves--</hi>as they were approaching the sacred spot.

<hi type="bold">Who shall roll us away the stone from the door of the sepulchre? ... for it was very great--</hi>On reaching it they find their difficulty gone--the stone already rolled away by an unseen hand. And are there no others who, when advancing to duty in the face of appalling difficulties, find their stone also rolled away?

3. And they said among themselves-- as they were approaching the sacred spot. Who shall roll us away the stone from the door of the sepulchre?... for it was very great-- On reaching it they find their difficulty gone--the stone already rolled away by an unseen hand. And are there no others who, when advancing to duty in the face of appalling difficulties, find their stone also rolled away?


<hi type="bold">5. And entering into the sepulchre, they saw a young man--</hi>In <reference osisRef="Matt.28.2">Mt 28:2</reference> he is called "the angel of the Lord"; but here he is described as he appeared to the eye, in the bloom of a life that knows no decay. In Matthew he is represented as sitting on the stone outside the sepulchre; but since even there he says, "Come, see the place where the Lord lay" (<reference osisRef="Matt.28.6">Mt 28:6</reference>), he seems, as Alford says, to have gone in with them from without; only awaiting their arrival to accompany them into the hallowed spot, and instruct them about it.

<hi type="bold">sitting on the right side--</hi>having respect to the position in which His Lord had lain there. This trait is peculiar to Mark; but compare <reference osisRef="Luke.1.11">Lu 1:11</reference>.

<hi type="bold">clothed in a long white garment--</hi>On its length, see <reference osisRef="Isa.6.1">Is 6:1</reference>; and on its whiteness, see on <reference osisRef="Matt.28.3">Mt 28:3</reference>.

 and they were affrighted.

5. And entering into the sepulchre, they saw a young man-- In Mt 28:2 he is called "the angel of the Lord"; but here he is described as he appeared to the eye, in the bloom of a life that knows no decay. In Matthew he is represented as sitting on the stone outside the sepulchre; but since even there he says, "Come, see the place where the Lord lay" (Mt 28:6), he seems, as Alford says, to have gone in with them from without; only awaiting their arrival to accompany them into the hallowed spot, and instruct them about it. sitting on the right side-- having respect to the position in which His Lord had lain there. This trait is peculiar to Mark; but compare Lu 1:11. clothed in a long white garment-- On its length, see Is 6:1; and on its whiteness, see on Mt 28:3. and they were affrighted.


<hi type="bold">6. And he saith unto them, Be not affrighted--</hi>a stronger word than "Fear not" in Matthew (<reference osisRef="Matt.28.5">Mt 28:5</reference>).

<hi type="bold">Ye seek Jesus of Nazareth, which was crucified!--</hi>"the Nazarene, the Crucified."

<hi type="bold">he is risen; he is not here--</hi>(See on <reference osisRef="Luke.24.5">Lu 24:5</reference>, <reference osisRef="Luke.24.6">6</reference>).

<hi type="bold">behold the place where they laid him--</hi>(See on <reference osisRef="Matt.28.6">Mt 28:6</reference>).

6. And he saith unto them, Be not affrighted-- a stronger word than "Fear not" in Matthew (Mt 28:5). Ye seek Jesus of Nazareth, which was crucified!-- "the Nazarene, the Crucified." he is risen; he is not here-- (See on Lu 24:5, 6). behold the place where they laid him-- (See on Mt 28:6).


<hi type="bold">7. But go your way, tell his disciples and Peter--</hi>This Second Gospel, being drawn up--as all the earliest tradition states--under the eye of Peter, or from materials chiefly furnished by him, there is something deeply affecting in the preservation of this little clause by Mark alone.

<hi type="bold">that he goeth before you into Galilee; there shall ye see him, as he said unto you--</hi>(See on <reference osisRef="Matt.28.7">Mt 28:7</reference>).

7. But go your way, tell his disciples and Peter-- This Second Gospel, being drawn up--as all the earliest tradition states--under the eye of Peter, or from materials chiefly furnished by him, there is something deeply affecting in the preservation of this little clause by Mark alone. that he goeth before you into Galilee; there shall ye see him, as he said unto you-- (See on Mt 28:7).


<hi type="bold">8. And they went out quickly, and fled from the sepulchre: for they trembled and were amazed--</hi>"for tremor and amazement seized them."

<hi type="bold">neither said they anything to any man; for they were afraid--</hi>How intensely natural and simple is this!

 Appearances of Jesus after His Resurrection (<reference osisRef="Mark.16.9-Mark.16.18">Mr 16:9-18</reference>).

8. And they went out quickly, and fled from the sepulchre: for they trembled and were amazed-- "for tremor and amazement seized them." neither said they anything to any man; for they were afraid-- How intensely natural and simple is this! Appearances of Jesus after His Resurrection (Mr 16:9-18).


<hi type="bold">9. Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils--</hi>There is some difficulty here, and different ways of removing it have been adopted. She had gone with the other women to the sepulchre (<reference osisRef="Mark.16.1">Mr 16:1</reference>), parting from them, perhaps, before their interview with the angel, and on finding Peter and John she had come with them back to the spot; and it was at this second visit, it would seem, that Jesus appeared to this Mary, as detailed in <reference osisRef="John.20.11-John.20.18">Joh 20:11-18</reference>. To a woman was this honor given to be the first that saw the risen Redeemer, and that woman was NOT his virgin-mother.

9. Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils-- There is some difficulty here, and different ways of removing it have been adopted. She had gone with the other women to the sepulchre (Mr 16:1), parting from them, perhaps, before their interview with the angel, and on finding Peter and John she had come with them back to the spot; and it was at this second visit, it would seem, that Jesus appeared to this Mary, as detailed in Joh 20:11-18. To a woman was this honor given to be the first that saw the risen Redeemer, and that woman was NOT his virgin-mother.


<hi type="bold">11. And they, when they had heard that he was alive, and had been seen of her, believed not--</hi>This, which is once and again repeated of them all, is most important in its bearing on their subsequent testimony to His resurrection at the risk of life itself.

11. And they, when they had heard that he was alive, and had been seen of her, believed not-- This, which is once and again repeated of them all, is most important in its bearing on their subsequent testimony to His resurrection at the risk of life itself.


<hi type="bold">12. After that he appeared in another form--</hi>(compare <reference osisRef="Luke.24.16">Lu 24:16</reference>).

<hi type="bold">unto two of them as they walked, and went into the country--</hi>The reference here, of course, is to His manifestation to the two disciples going to Emmaus, so exquisitely told by the Third Evangelist (see on <reference osisRef="Luke.24.13">Lu 24:13</reference>, &c.).

12. After that he appeared in another form-- (compare Lu 24:16). unto two of them as they walked, and went into the country-- The reference here, of course, is to His manifestation to the two disciples going to Emmaus, so exquisitely told by the Third Evangelist (see on Lu 24:13, &c.).


13. And they went and told it unto the residue: neither believed they them, &c.


<hi type="bold">15. And he said unto them, Go ye into all the world, and preach the Gospel to every creature--</hi>See on <reference osisRef="John.20.19-John.20.23">Joh 20:19-23</reference> and <reference osisRef="Luke.24.36-Luke.24.49">Lu 24:36-49</reference>.

15. And he said unto them, Go ye into all the world, and preach the Gospel to every creature-- See on Joh 20:19-23 and Lu 24:36-49.


<hi type="bold">16. He that believeth and is baptized--</hi>Baptism is here put for the external signature of the inner faith of the heart, just as "confessing with the mouth" is in <reference osisRef="Rom.10.10">Ro 10:10</reference>; and there also as here this outward manifestation, once mentioned as the proper fruit of faith, is not repeated in what follows (<reference osisRef="Rom.10.11">Ro 10:11</reference>).

<hi type="bold">shall be saved; but he that believeth not shall be damned--</hi>These awful issues of the reception or rejection of the Gospel, though often recorded in other connections, are given in this connection only by Mark.

16. He that believeth and is baptized-- Baptism is here put for the external signature of the inner faith of the heart, just as "confessing with the mouth" is in Ro 10:10; and there also as here this outward manifestation, once mentioned as the proper fruit of faith, is not repeated in what follows (Ro 10:11). shall be saved; but he that believeth not shall be damned-- These awful issues of the reception or rejection of the Gospel, though often recorded in other connections, are given in this connection only by Mark.


<hi type="bold">17-18. And these signs shall follow them that believe ... They shall take up serpents--</hi>These two verses also are peculiar to Mark.

 The Ascension and Triumphant Proclamation of the Gospel Thereafter (<reference osisRef="Mark.16.19">Mr 16:19</reference>, <reference osisRef="Mark.16.20">20</reference>).

17-18. And these signs shall follow them that believe... They shall take up serpents-- These two verses also are peculiar to Mark. The Ascension and Triumphant Proclamation of the Gospel Thereafter (Mr 16:19, 20).


<hi type="bold">19. So then after the Lord--</hi>an epithet applied to Jesus by this Evangelist only in <reference osisRef="Mark.16.19">Mr 16:19</reference>, <reference osisRef="Mark.16.20">20</reference>, when He comes to His glorious Ascension and its subsequent fruits. It is most frequent in Luke.

<hi type="bold">had spoken unto them, he was received up into heaven--</hi>See on <reference osisRef="Luke.24.50">Lu 24:50</reference>, <reference osisRef="Luke.24.51">51</reference>.

<hi type="bold">and sat on the right hand of God--</hi>This great truth is here only related as a fact in the Gospel history. In that exalted attitude He appeared to Stephen (<reference osisRef="Acts.7.55">Ac 7:55</reference>, <reference osisRef="Acts.7.56">56</reference>); and it is thereafter perpetually referred to as His proper condition in glory.

19. So then after the Lord-- an epithet applied to Jesus by this Evangelist only in Mr 16:19, 20, when He comes to His glorious Ascension and its subsequent fruits. It is most frequent in Luke. had spoken unto them, he was received up into heaven-- See on Lu 24:50, 51. and sat on the right hand of God-- This great truth is here only related as a fact in the Gospel history. In that exalted attitude He appeared to Stephen (Ac 7:55, 56); and it is thereafter perpetually referred to as His proper condition in glory.


<hi type="bold">20. And they went forth, and preached everywhere, the Lord working with them, and confirming the word with signs following. Amen--</hi>We have in this closing verse a most important link of connection with the Acts of the Apostles, where He who directed all the movements of the infant Church is perpetually styled "The Lord"; thus illustrating His own promise for the rounding and building up of the Church, "Lo, I AM WITH You alway!" <chapter eID="Mark.16"/>

20. And they went forth, and preached everywhere, the Lord working with them, and confirming the word with signs following. Amen-- We have in this closing verse a most important link of connection with the Acts of the Apostles, where He who directed all the movements of the infant Church is perpetually styled "The Lord"; thus illustrating His own promise for the rounding and building up of the Church, "Lo, I AM WITH You alway!"


 <milestone n="THE GOSPEL ACCORDING TO LUKE" type="x-usfm-toc1"/> <milestone n="" type="x-usfm-toc2"/> <milestone n="" type="x-usfm-toc3"/> <title type="main">THE GOSPEL ACCORDING TO LUKE</title>
 Commentary by David Brown

THE GOSPEL ACCORDING TO LUKE Commentary by David Brown


<title type="x-IS">INTRODUCTION</title>
<hi type="bold">The writer of this Gospel is universally allowed to have been Lucas (an abbreviated form of Lucanus, as Silas of Silvanus), though he is not expressly named either in the Gospel or in the Acts. From <reference osisRef="Col.4.14">Col 4:14</reference> we learn that he was a "physician"; and by comparing that verse with <reference osisRef="Col.4.10">Col 4:10</reference>, <reference osisRef="Col.4.11">11</reference>--</hi>in which the apostle enumerates all those of the circumcision who were then with him, but does not mention Luke, though he immediately afterwards sends a salutation from him--we gather that Luke was not a born Jew. Some have thought he was a freed-man (libertinus), as the Romans devolved the healing art on persons of this class and on their slaves, as an occupation beneath themselves. His intimate acquaintance with Jewish customs, and his facility in Hebraic Greek, seem to show that he was an early convert to the Jewish faith; and this is curiously confirmed by <reference osisRef="Acts.21.27-Acts.21.29">Ac 21:27-29</reference>, where we find the Jews enraged at Paul's supposed introduction of Greeks into the temple, because they had seen "Trophimus the Ephesian" with him; and as we know that Luke was with Paul on that occasion, it would seem that they had taken him for a Jew, as they made no mention of him. On the other hand, his fluency in classical Greek confirms his Gentile origin. The time when he joined Paul's company is clearly indicated in the Acts by his changing (at <reference osisRef="Acts.16.10">Ac 16:10</reference>) from the third person singular ("he") to the first person plural ("we"). From that time he hardly ever left the apostle till near the period of his martyrdom (<reference osisRef="2Tim.4.11">2Ti 4:11</reference>). Eusebius makes him a native of Antioch. If so, he would have every advantage for cultivating the literature of Greece and such medical knowledge as was then possessed. That he died a natural death is generally agreed among the ancients; Gregory Nazianzen alone affirming that he died a martyr.

 The time and place of the publication of his Gospel are alike uncertain. But we can approximate to it. It must at any rate have been issued before the Acts, for there the 'Gospel' is expressly referred to as the same author's "former treatise" (<reference osisRef="Acts.1.1">Ac 1:1</reference>). Now the Book of the Acts was not published for two whole years after Paul's arrival as a prisoner at Rome, for it concludes with a reference to this period; but probably it was published soon after that, which would appear to have been early in the year 63. Before that time, then, we have reason to believe that the Gospel of Luke was in circulation, though the majority of critics make it later. If we date it somewhere between A.D. 50 and 60, we shall probably be near the truth; but nearer it we cannot with any certainty come. Conjectures as to the place of publication are too uncertain to be mentioned here.

<hi type="bold">That it was addressed, in the first instance, to Gentile readers, is beyond doubt. This is no more, as Davidson remarks [Introduction to the New Testament, p. 186], than was to have been expected from the companion of an "apostle of the Gentiles," who had witnessed marvellous changes in the condition of many heathens by the reception of the Gospel. But the explanations in his Gospel of things known to every Jew, and which could only be intended for Gentile readers, make this quite plain--</hi>see <reference osisRef="Luke.1.26">Lu 1:26</reference>; 4:31; 8:26; 21:37; 22:1; 24:13. A number of other minute particulars, both of things inserted and of things omitted, confirm the conclusion that it was Gentiles whom this Evangelist had in the first instance in view.

<hi type="bold">We have already adverted to the classical style of Greek which this Evangelist writes--</hi>just what might have been expected from an educated Greek and travelled physician. But we have also observed that along with this he shows a wonderful flexibility of style, so much so, that when he comes to relate transactions wholly Jewish, where the speakers and actors and incidents are all Jewish, he writes in such Jewish Greek as one would do who had never been out of Palestine or mixed with any but Jews. In Da Costa's'S Four Witnesses will be found some traces of "the beloved physician" in this Gospel. But far more striking and important are the traces in it of his intimate connection with the apostle of the Gentiles. That one who was so long and so constantly in the society of that master mind has in such a work as this shown no traces of that connection, no stamp of that mind, is hardly to be believed. Writers of Introductions seem not to see it, and take no notice of it. But those who look into the interior of it will soon discover evidences enough in it of a Pauline cast of mind. Referring for a number of details to Da Costa, we notice here only two examples: <hi type="bold">In <reference osisRef="1Cor.11.23">1Co 11:23</reference>, Paul ascribes to an express revelation from Christ Himself the account of the Institution of the Lord's Supper which he there gives. Now, if we find this account differing in small yet striking particulars from the accounts given by Matthew and Mark, but agreeing to the letter with Luke's account, it can hardly admit of a doubt that the one had it from the other; and in that case, of course, it was Luke that had it from Paul. Now Matthew and Mark both say of the Cup, "This is my blood of the New Testament"; while Paul and Luke say, in identical terms, "This cup is the New Testament in My blood" (<reference osisRef="1Cor.11.25">1Co 11:25</reference>; <reference osisRef="Luke.22.20">Lu 22:20</reference>). Further, Luke says, "Likewise also the cup after supper, saying," &c.; while Paul says, "After the same manner He took the cup when He had supped, saying," &c.; whereas neither Matthew nor Mark mention that this was after supper. But still more striking is another point of coincidence in this case. Matthew and Mark both say of the Bread merely this: "Take, eat; this is My body" (<reference osisRef="Matt.26.26">Mt 26:26</reference>; <reference osisRef="Mark.14.22">Mr 14:22</reference>); whereas Paul says, "Take, eat, this is My body, which is broken for you" (<reference osisRef="1Cor.11.24">1Co 11:24</reference>), and Luke, "This is My body, which is given for you" (<reference osisRef="Luke.22.19">Lu 22:19</reference>). And while Paul adds the precious clause, "This do in remembrance of Me," Luke does the same, in identical terms. How can one who reflects on this resist the conviction of a Pauline stamp in this Gospel? The other proof of this to which we ask the reader's attention is in the fact that Paul, in enumerating the parties by whom Christ was seen after His resurrection, begins, singularly enough, with Peter--</hi>"And that He rose again the third day according to the Scriptures and that He was seen of Cephas, then of the Twelve" (<reference osisRef="1Cor.15.4">1Co 15:4</reference>, <reference osisRef="1Cor.15.5">5</reference>)--coupled with the remarkable fact, that Luke is the only one of the Evangelists who mentions that Christ appeared to Peter at all. When the disciples had returned from Emmaus to tell their brethren how the Lord had appeared to them in the way, and how He had made Himself known to them in the breaking of bread, they were met, as Luke relates, ere they had time to utter a word, with this wonderful piece of news, "The Lord is risen indeed, and hath appeared to Simon" (<reference osisRef="Luke.24.34">Lu 24:34</reference>).

 Other points connected with this Gospel will be adverted to in the Commentary.
 <title type="x-s">CHAPTER 1</title>
 <reference osisRef="Luke.1.1-Luke.1.4">Lu 1:1-4</reference>.

 It appears from the Acts of the Apostles, and the Apostolic Epistles, that the earliest preaching of the Gospel consisted of a brief summary of the facts of our Lord's earthly history, with a few words of pointed application to the parties addressed. Of these astonishing facts, notes would naturally be taken and digests put into circulation. It is to such that Luke here refers; and in terms of studied respect, as narratives of what was "believed surely," or "on sure grounds" among Christians, and drawn up from the testimony of "eye-witnesses and ministering servants of the word." But when he adds that "it seemed good to him also to write in order, having traced down all things with exactness from their first rise," it is a virtual claim for his own Gospel to supersede these "many" narratives. Accordingly, while not one of them has survived the wreck of time, this and the other canonical Gospels live, and shall live, the only fitting vehicles of those life-bringing facts which have made all things new. Apocryphal or spurious gospels, upheld by parties unfriendly to the truths exhibited in the canonical Gospels, have not perished; but those well-meant and substantially correct narratives here referred to, used only while better were not to be had, were by tacit consent allowed to merge in the four peerless documents which from age to age, and with astonishing unanimity, have been accepted as the written charter of all Christianity.

<hi type="bold">1. set forth in order--</hi>more simply, to draw up a narrative.

INTRODUCTION The writer of this Gospel is universally allowed to have been Lucas (an abbreviated form of Lucanus, as Silas of Silvanus), though he is not expressly named either in the Gospel or in the Acts. From Col 4:14 we learn that he was a "physician"; and by comparing that verse with Col 4:10, 11-- in which the apostle enumerates all those of the circumcision who were then with him, but does not mention Luke, though he immediately afterwards sends a salutation from him--we gather that Luke was not a born Jew. Some have thought he was a freed-man (libertinus), as the Romans devolved the healing art on persons of this class and on their slaves, as an occupation beneath themselves. His intimate acquaintance with Jewish customs, and his facility in Hebraic Greek, seem to show that he was an early convert to the Jewish faith; and this is curiously confirmed by Ac 21:27-29, where we find the Jews enraged at Paul's supposed introduction of Greeks into the temple, because they had seen "Trophimus the Ephesian" with him; and as we know that Luke was with Paul on that occasion, it would seem that they had taken him for a Jew, as they made no mention of him. On the other hand, his fluency in classical Greek confirms his Gentile origin. The time when he joined Paul's company is clearly indicated in the Acts by his changing (at Ac 16:10) from the third person singular ("he") to the first person plural ("we"). From that time he hardly ever left the apostle till near the period of his martyrdom (2Ti 4:11). Eusebius makes him a native of Antioch. If so, he would have every advantage for cultivating the literature of Greece and such medical knowledge as was then possessed. That he died a natural death is generally agreed among the ancients; Gregory Nazianzen alone affirming that he died a martyr. The time and place of the publication of his Gospel are alike uncertain. But we can approximate to it. It must at any rate have been issued before the Acts, for there the 'Gospel' is expressly referred to as the same author's "former treatise" (Ac 1:1). Now the Book of the Acts was not published for two whole years after Paul's arrival as a prisoner at Rome, for it concludes with a reference to this period; but probably it was published soon after that, which would appear to have been early in the year 63. Before that time, then, we have reason to believe that the Gospel of Luke was in circulation, though the majority of critics make it later. If we date it somewhere between A.D. 50 and 60, we shall probably be near the truth; but nearer it we cannot with any certainty come. Conjectures as to the place of publication are too uncertain to be mentioned here. That it was addressed, in the first instance, to Gentile readers, is beyond doubt. This is no more, as Davidson remarks [Introduction to the New Testament, p. 186], than was to have been expected from the companion of an "apostle of the Gentiles," who had witnessed marvellous changes in the condition of many heathens by the reception of the Gospel. But the explanations in his Gospel of things known to every Jew, and which could only be intended for Gentile readers, make this quite plain-- see Lu 1:26; 4:31; 8:26; 21:37; 22:1; 24:13. A number of other minute particulars, both of things inserted and of things omitted, confirm the conclusion that it was Gentiles whom this Evangelist had in the first instance in view. We have already adverted to the classical style of Greek which this Evangelist writes-- just what might have been expected from an educated Greek and travelled physician. But we have also observed that along with this he shows a wonderful flexibility of style, so much so, that when he comes to relate transactions wholly Jewish, where the speakers and actors and incidents are all Jewish, he writes in such Jewish Greek as one would do who had never been out of Palestine or mixed with any but Jews. In Da Costa's'S Four Witnesses will be found some traces of "the beloved physician" in this Gospel. But far more striking and important are the traces in it of his intimate connection with the apostle of the Gentiles. That one who was so long and so constantly in the society of that master mind has in such a work as this shown no traces of that connection, no stamp of that mind, is hardly to be believed. Writers of Introductions seem not to see it, and take no notice of it. But those who look into the interior of it will soon discover evidences enough in it of a Pauline cast of mind. Referring for a number of details to Da Costa, we notice here only two examples: In 1Co 11:23, Paul ascribes to an express revelation from Christ Himself the account of the Institution of the Lord's Supper which he there gives. Now, if we find this account differing in small yet striking particulars from the accounts given by Matthew and Mark, but agreeing to the letter with Luke's account, it can hardly admit of a doubt that the one had it from the other; and in that case, of course, it was Luke that had it from Paul. Now Matthew and Mark both say of the Cup, "This is my blood of the New Testament"; while Paul and Luke say, in identical terms, "This cup is the New Testament in My blood" (1Co 11:25; Lu 22:20). Further, Luke says, "Likewise also the cup after supper, saying," &c.; while Paul says, "After the same manner He took the cup when He had supped, saying," &c.; whereas neither Matthew nor Mark mention that this was after supper. But still more striking is another point of coincidence in this case. Matthew and Mark both say of the Bread merely this: "Take, eat; this is My body" (Mt 26:26; Mr 14:22); whereas Paul says, "Take, eat, this is My body, which is broken for you" (1Co 11:24), and Luke, "This is My body, which is given for you" (Lu 22:19). And while Paul adds the precious clause, "This do in remembrance of Me," Luke does the same, in identical terms. How can one who reflects on this resist the conviction of a Pauline stamp in this Gospel? The other proof of this to which we ask the reader's attention is in the fact that Paul, in enumerating the parties by whom Christ was seen after His resurrection, begins, singularly enough, with Peter-- "And that He rose again the third day according to the Scriptures and that He was seen of Cephas, then of the Twelve" (1Co 15:4, 5)--coupled with the remarkable fact, that Luke is the only one of the Evangelists who mentions that Christ appeared to Peter at all. When the disciples had returned from Emmaus to tell their brethren how the Lord had appeared to them in the way, and how He had made Himself known to them in the breaking of bread, they were met, as Luke relates, ere they had time to utter a word, with this wonderful piece of news, "The Lord is risen indeed, and hath appeared to Simon" (Lu 24:34). Other points connected with this Gospel will be adverted to in the Commentary. CHAPTER 1 Lu 1:1-4. It appears from the Acts of the Apostles, and the Apostolic Epistles, that the earliest preaching of the Gospel consisted of a brief summary of the facts of our Lord's earthly history, with a few words of pointed application to the parties addressed. Of these astonishing facts, notes would naturally be taken and digests put into circulation. It is to such that Luke here refers; and in terms of studied respect, as narratives of what was "believed surely," or "on sure grounds" among Christians, and drawn up from the testimony of "eye-witnesses and ministering servants of the word." But when he adds that "it seemed good to him also to write in order, having traced down all things with exactness from their first rise," it is a virtual claim for his own Gospel to supersede these "many" narratives. Accordingly, while not one of them has survived the wreck of time, this and the other canonical Gospels live, and shall live, the only fitting vehicles of those life-bringing facts which have made all things new. Apocryphal or spurious gospels, upheld by parties unfriendly to the truths exhibited in the canonical Gospels, have not perished; but those well-meant and substantially correct narratives here referred to, used only while better were not to be had, were by tacit consent allowed to merge in the four peerless documents which from age to age, and with astonishing unanimity, have been accepted as the written charter of all Christianity. 1. set forth in order-- more simply, to draw up a narrative.


<hi type="bold">2. from the beginning--</hi>that is, of His public ministry, as is plain from what follows.

2. from the beginning-- that is, of His public ministry, as is plain from what follows.


<hi type="bold">3. from the very first--</hi>that is, from the very earliest events; referring to those precious details of the birth and early life, not only of our Lord, but of His forerunner, which we owe to Luke alone.

<hi type="bold">in order--</hi>or "consecutively"--in contrast, probably, with the disjointed productions to which he had referred. But this must not be pressed too far; for, on comparing it with the other Gospels, we see that in some particulars the strict chronological order is not observed in this Gospel.

<hi type="bold">most excellent--</hi>or "most noble"--a title of rank applied by this same writer twice to Felix and once to Festus (<reference osisRef="Acts.22.26">Ac 22:26</reference>; <reference osisRef="Acts.24.3">24:3</reference>; <reference osisRef="Acts.26.25">26:25</reference>). It is likely, therefore, that "Theophilus" was chief magistrate of some city in Greece or Asia Minor [Webster and Wilkinson].

3. from the very first-- that is, from the very earliest events; referring to those precious details of the birth and early life, not only of our Lord, but of His forerunner, which we owe to Luke alone. in order-- or "consecutively"--in contrast, probably, with the disjointed productions to which he had referred. But this must not be pressed too far; for, on comparing it with the other Gospels, we see that in some particulars the strict chronological order is not observed in this Gospel. most excellent-- or "most noble"--a title of rank applied by this same writer twice to Felix and once to Festus (Ac 22:26; 24:3; 26:25). It is likely, therefore, that "Theophilus" was chief magistrate of some city in Greece or Asia Minor [Webster and Wilkinson].


<hi type="bold">4. that thou mightest know--</hi>"know thoroughly."

<hi type="bold">hast been instructed--</hi>orally instructed--literally, "catechized" or "catechetically taught," at first as a catechumen or candidate for Christian baptism.

4. that thou mightest know-- "know thoroughly." hast been instructed-- orally instructed--literally, "catechized" or "catechetically taught," at first as a catechumen or candidate for Christian baptism.


<title type="x-s3"><reference osisRef="Luke.1.5-Luke.1.25">Lu 1:5-25</reference>. Announcement of the Forerunner.</title>

<hi type="bold">5. Herod--</hi>(See on <reference osisRef="Matt.2.1">Mt 2:1</reference>).

<hi type="bold">course of Abia--</hi>or Abijah; the eighth of the twenty-four orders of courses into which David divided the priests (see <reference osisRef="1Chr.24.1">1Ch 24:1</reference>, <reference osisRef="1Chr.4.10">4, 10</reference>). Of these courses only four returned after the captivity (<reference osisRef="Ezra.2.34-Ezra.2.39">Ezr 2:34-39</reference>), which were again subdivided into twenty-four--retaining the ancient name and order of each. They took the whole temple service for a week each.

<hi type="bold">his wife was of the daughters of Aaron--</hi>The priests might marry into any tribe, but "it was most commendable of all to marry one of the priests' line" [Lightfoot].

Lu 1:5-25. Announcement of the Forerunner. 5. Herod-- (See on Mt 2:1). course of Abia-- or Abijah; the eighth of the twenty-four orders of courses into which David divided the priests (see 1Ch 24:1, 4, 10). Of these courses only four returned after the captivity (Ezr 2:34-39), which were again subdivided into twenty-four--retaining the ancient name and order of each. They took the whole temple service for a week each. his wife was of the daughters of Aaron-- The priests might marry into any tribe, but "it was most commendable of all to marry one of the priests' line" [Lightfoot].


<hi type="bold">6. commandments and ordinances--</hi>The one expressing their moral--the other their ceremonial--obedience [Calvin and Bengel], (Compare <reference osisRef="Ezek.11.20">Eze 11:20</reference>; <reference osisRef="Heb.9.1">He 9:1</reference>). It has been denied that any such distinction was known to the Jews and New Testament writers. But <reference osisRef="Mark.12.33">Mr 12:33</reference>, and other passages, put this beyond all reasonable doubt.

6. commandments and ordinances-- The one expressing their moral--the other their ceremonial--obedience [Calvin and Bengel], (Compare Eze 11:20; He 9:1). It has been denied that any such distinction was known to the Jews and New Testament writers. But Mr 12:33, and other passages, put this beyond all reasonable doubt.


7. So with Abraham and Sarah, Isaac and Rebekah, Elkanah and Hannah, Manoah and his wife.


<hi type="bold">9. his lot was to burn incense--</hi>The part assigned to each priest in his week of service was decided by lot. Three were employed at the offering of incense--to remove the ashes of the former service; to bring in and place on the golden altar the pan filled with hot burning coals taken from the altar of burnt offering; and to sprinkle the incense on the hot coals; and, while the smoke of it ascended, to make intercession for the people. This was the most distinguished part of the service (<reference osisRef="Rev.8.3">Re 8:3</reference>), and this was what fell to the lot of Zacharias at this time [Lightfoot].

9. his lot was to burn incense-- The part assigned to each priest in his week of service was decided by lot. Three were employed at the offering of incense--to remove the ashes of the former service; to bring in and place on the golden altar the pan filled with hot burning coals taken from the altar of burnt offering; and to sprinkle the incense on the hot coals; and, while the smoke of it ascended, to make intercession for the people. This was the most distinguished part of the service (Re 8:3), and this was what fell to the lot of Zacharias at this time [Lightfoot].


<hi type="bold">10. praying without--</hi>outside the court in front of the temple, where stood the altar of burnt offering; the men and women in separate courts, but the altar visible to all.

<hi type="bold">the time of incense--</hi>which was offered along with the morning and evening sacrifice of every day; a beautiful symbol of the acceptableness of the sacrifice offered on the altar of burnt offering, with coals from whose altar the incense was burnt (<reference osisRef="Lev.16.12">Le 16:12</reference>, <reference osisRef="Lev.16.13">13</reference>). This again was a symbol of the "living sacrifice" of themselves and their services offered daily to God by the worshippers. Hence the language of <reference osisRef="Ps.141.2">Psa 141:2</reference>; <reference osisRef="Rev.8.3">Re 8:3</reference>. But that the acceptance of this daily offering depended on the expiatory virtue presupposed in the burnt offering, and pointing to the one "sacrifice of a sweet-smelling savor" (<reference osisRef="Eph.5.2">Ep 5:2</reference>), is evident from <reference osisRef="Isa.6.6">Is 6:6</reference>, <reference osisRef="Isa.6.7">7</reference>.

10. praying without-- outside the court in front of the temple, where stood the altar of burnt offering; the men and women in separate courts, but the altar visible to all. the time of incense-- which was offered along with the morning and evening sacrifice of every day; a beautiful symbol of the acceptableness of the sacrifice offered on the altar of burnt offering, with coals from whose altar the incense was burnt (Le 16:12, 13). This again was a symbol of the "living sacrifice" of themselves and their services offered daily to God by the worshippers. Hence the language of Psa 141:2; Re 8:3. But that the acceptance of this daily offering depended on the expiatory virtue presupposed in the burnt offering, and pointing to the one "sacrifice of a sweet-smelling savor" (Ep 5:2), is evident from Is 6:6, 7.


<hi type="bold">11. right side--</hi>the south side, between the altar and the candlestick, Zacharias being on the north side, in front of the altar, while offering incense [Webster and Wilkinson]. But why there? The right was the favorable side (<reference osisRef="Matt.25.33">Mt 25:33</reference>) [Schottgen and Westein in Meyer]; compare <reference osisRef="Mark.16.5">Mr 16:5</reference>.

11. right side-- the south side, between the altar and the candlestick, Zacharias being on the north side, in front of the altar, while offering incense [Webster and Wilkinson]. But why there? The right was the favorable side (Mt 25:33) [Schottgen and Westein in Meyer]; compare Mr 16:5.


<hi type="bold">13. thy prayer is heard--</hi>doubtless for offspring, which by some presentiment he even yet had not despaired of.

<hi type="bold">John--</hi>the same as "Johanan," so frequent in the Old Testament, meaning "Jehovah's gracious gift."

13. thy prayer is heard-- doubtless for offspring, which by some presentiment he even yet had not despaired of. John-- the same as "Johanan," so frequent in the Old Testament, meaning "Jehovah's gracious gift."


<hi type="bold">14. shall rejoice--</hi>so they did (<reference osisRef="Luke.1.58">Lu 1:58</reference>, 66); but the meaning rather is, "shall have cause to rejoice"--it would prove to many a joyful event.

14. shall rejoice-- so they did (Lu 1:58, 66); but the meaning rather is, "shall have cause to rejoice"--it would prove to many a joyful event.


<hi type="bold">15. great in the sight of the Lord--</hi>nearer to Him in official standing than all the prophets. (See <reference osisRef="Matt.11.10">Mt 11:10</reference>, <reference osisRef="Matt.11.11">11</reference>.)

<hi type="bold">drink neither wine nor strong drink--</hi>that is, shall be a Nazarite, or "a separated one" (<reference osisRef="Num.6.2">Nu 6:2</reference>, &c.). As the leper was the living symbol of sin, so was the Nazarite of holiness; nothing inflaming was to cross his lips; no razor to come on his head; no ceremonial defilement to be contracted. Thus was he to be "holy to the Lord [ceremonially] all the days of his separation." This separation was in ordinary cases temporary and voluntary: only Samson (<reference osisRef="Judg.13.7">Jud 13:7</reference>), Samuel (<reference osisRef="1Sam.1.11">1Sa 1:11</reference>), and John Baptist were Nazarites from the womb. It was fitting that the utmost severity of legal consecration should be seen in Christ's forerunner. He was the Reality and Perfection of the Nazarite without the symbol, which perished in that living realization of it: "Such an High Priest became us, who was Separate from Sinners" (<reference osisRef="Heb.7.26">He 7:26</reference>).

<hi type="bold">filled with the Holy Ghost, from ... womb--</hi>a holy vessel for future service.

15. great in the sight of the Lord-- nearer to Him in official standing than all the prophets. (See Mt 11:10, 11.) drink neither wine nor strong drink-- that is, shall be a Nazarite, or "a separated one" (Nu 6:2, &c.). As the leper was the living symbol of sin, so was the Nazarite of holiness; nothing inflaming was to cross his lips; no razor to come on his head; no ceremonial defilement to be contracted. Thus was he to be "holy to the Lord [ceremonially] all the days of his separation." This separation was in ordinary cases temporary and voluntary: only Samson (Jud 13:7), Samuel (1Sa 1:11), and John Baptist were Nazarites from the womb. It was fitting that the utmost severity of legal consecration should be seen in Christ's forerunner. He was the Reality and Perfection of the Nazarite without the symbol, which perished in that living realization of it: "Such an High Priest became us, who was Separate from Sinners" (He 7:26). filled with the Holy Ghost, from... womb-- a holy vessel for future service.


<hi type="bold">16-17. A religious and moral reformer, Elijah-like, he should be (Mal 4:6, where the "turning of the people's heart to the Lord" is borrowed from <reference osisRef="1Kgs.18.37">1Ki 18:37</reference>). In both cases their success, though great, was partial--</hi>the nation was not gained.

16-17. A religious and moral reformer, Elijah-like, he should be (Mal 4:6, where the "turning of the people's heart to the Lord" is borrowed from 1Ki 18:37). In both cases their success, though great, was partial-- the nation was not gained.


<hi type="bold">18. Whereby, &c.--</hi>Mary believed what was far harder without a sign. Abraham, though older, and doubtless Sarah, too, when the same promise was made to him, "staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God." This was that in which Zacharias failed.

18. Whereby, &c.-- Mary believed what was far harder without a sign. Abraham, though older, and doubtless Sarah, too, when the same promise was made to him, "staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God." This was that in which Zacharias failed.


<hi type="bold">19. Gabriel--</hi>signifying "man of God," the same who appeared to Daniel at the time of incense (<reference osisRef="Dan.9.21">Da 9:21</reference>) and to Mary (<reference osisRef="Luke.1.26">Lu 1:26</reference>).

<hi type="bold">stand, &c.--</hi>as his attendant (compare <reference osisRef="1Kgs.17.1">1Ki 17:1</reference>).

19. Gabriel-- signifying "man of God," the same who appeared to Daniel at the time of incense (Da 9:21) and to Mary (Lu 1:26). stand, &c.-- as his attendant (compare 1Ki 17:1).


<hi type="bold">20. dumb--</hi>speechless.

<hi type="bold">not able--</hi>deprived of the power of speech (<reference osisRef="Luke.1.64">Lu 1:64</reference>). He asked a sign, and now he got it.

<hi type="bold">until the day that these things shall be performed--</hi>See on <reference osisRef="Luke.1.64">Lu 1:64</reference>.

20. dumb-- speechless. not able-- deprived of the power of speech (Lu 1:64). He asked a sign, and now he got it. until the day that these things shall be performed-- See on Lu 1:64.


<hi type="bold">21. waited--</hi>to receive from him the usual benediction (<reference osisRef="Num.6.23-Num.6.27">Nu 6:23-27</reference>).

<hi type="bold">tarried so long--</hi>It was not usual to tarry long, lest it should be thought vengeance had stricken the people's representative for something wrong [Lightfoot].

21. waited-- to receive from him the usual benediction (Nu 6:23-27). tarried so long-- It was not usual to tarry long, lest it should be thought vengeance had stricken the people's representative for something wrong [Lightfoot].


<hi type="bold">22. speechless--</hi>dumb, and deaf also (see <reference osisRef="Luke.1.62">Lu 1:62</reference>).

22. speechless-- dumb, and deaf also (see Lu 1:62).


<hi type="bold">24. hid five months--</hi>till the event was put beyond doubt and became apparent.
 <title type="x-s3"><reference osisRef="Luke.1.26-Luke.1.38">Lu 1:26-38</reference>. Annunciation of Christ.</title>
 (See on <reference osisRef="Matt.1.18-Matt.1.21">Mt 1:18-21</reference>).

24. hid five months-- till the event was put beyond doubt and became apparent. Lu 1:26-38. Annunciation of Christ. (See on Mt 1:18-21).


<hi type="bold">26. sixth month--</hi>of Elisabeth's time.

<hi type="bold">Joseph, of the house of David--</hi>(See on <reference osisRef="Matt.1.16">Mt 1:16</reference>).

26. sixth month-- of Elisabeth's time. Joseph, of the house of David-- (See on Mt 1:16).


<hi type="bold">28. highly favoured--</hi>a word only once used elsewhere (<reference osisRef="Eph.1.6">Ep 1:6</reference>, "made accepted"): compare <reference osisRef="Luke.1.30">Lu 1:30</reference>, "Thou hast found favour with God." The mistake of the Vulgate's rendering, "full of grace," has been taken abundant advantage of by the Romish Church. As the mother of our Lord, she was the most "blessed among women" in external distinction; but let them listen to the Lord's own words. "Nay, rather blessed are they that hear the word of God and keep it." (See on <reference osisRef="Luke.11.27">Lu 11:27</reference>).

28. highly favoured-- a word only once used elsewhere (Ep 1:6, "made accepted"): compare Lu 1:30, "Thou hast found favour with God." The mistake of the Vulgate's rendering, "full of grace," has been taken abundant advantage of by the Romish Church. As the mother of our Lord, she was the most "blessed among women" in external distinction; but let them listen to the Lord's own words. "Nay, rather blessed are they that hear the word of God and keep it." (See on Lu 11:27).


31. The angel purposely conforms his language to Isaiah's famous prophecy (<reference osisRef="Isa.7.14">Is 7:14</reference>) [Calvin].

31. The angel purposely conforms his language to Isaiah's famous prophecy (Is 7:14) [Calvin].


32-33. This is but an echo of the sublime prediction in <reference osisRef="Isa.9.6">Is 9:6</reference>, <reference osisRef="Isa.9.7">7</reference>.

32-33. This is but an echo of the sublime prediction in Is 9:6, 7.


<hi type="bold">34. How, &c.--</hi>not the unbelief of Zacharias, "Whereby shall I know this?" but, taking the fact for granted, "How is it to be, so contrary to the unbroken law of human birth?" Instead of reproof, therefore, her question is answered in mysterious detail.

34. How, &c.-- not the unbelief of Zacharias, "Whereby shall I know this?" but, taking the fact for granted, "How is it to be, so contrary to the unbroken law of human birth?" Instead of reproof, therefore, her question is answered in mysterious detail.


<hi type="bold">35. Holy Ghost--</hi>(See on <reference osisRef="Matt.1.18">Mt 1:18</reference>).

<hi type="bold">power of the highest--</hi>the immediate energy of the Godhead conveyed by the Holy Ghost.

<hi type="bold">overshadow--</hi>a word suggesting how gentle, while yet efficacious, would be this Power [Bengel]; and its mysterious secrecy, withdrawn, as if by a cloud, from human scrutiny [Calvin].

<hi type="bold">that holy thing born of thee--</hi>that holy Offspring of thine.

<hi type="bold">therefore ... Son of God--</hi>That Christ is the Son of God in His divine and eternal nature is clear from all the New Testament; yet here we see that Sonship efflorescing into human and palpable manifestation by His being born, through "the power of the Highest," an Infant of days. We must neither think of a double Sonship, as some do, harshly and without all ground, nor deny what is here plainly expressed, the connection between His human birth and His proper personal Sonship.

35. Holy Ghost-- (See on Mt 1:18). power of the highest-- the immediate energy of the Godhead conveyed by the Holy Ghost. overshadow-- a word suggesting how gentle, while yet efficacious, would be this Power [Bengel]; and its mysterious secrecy, withdrawn, as if by a cloud, from human scrutiny [Calvin]. that holy thing born of thee-- that holy Offspring of thine. therefore... Son of God-- That Christ is the Son of God in His divine and eternal nature is clear from all the New Testament; yet here we see that Sonship efflorescing into human and palpable manifestation by His being born, through "the power of the Highest," an Infant of days. We must neither think of a double Sonship, as some do, harshly and without all ground, nor deny what is here plainly expressed, the connection between His human birth and His proper personal Sonship.


<hi type="bold">36. thy cousin--</hi>"relative," but how near the word says not.

<hi type="bold">conceived, &c.--</hi>This was to Mary an unsought sign, in reward of her faith.

36. thy cousin-- "relative," but how near the word says not. conceived, &c.-- This was to Mary an unsought sign, in reward of her faith.


<hi type="bold">37. For, &c.--</hi>referring to what was said by the angel to Abraham in like case (<reference osisRef="Gen.18.14">Ge 18:14</reference>), to strengthen her faith.

37. For, &c.-- referring to what was said by the angel to Abraham in like case (Ge 18:14), to strengthen her faith.


38. Marvellous faith in such circumstances!


<title type="x-s3"><reference osisRef="Luke.1.39-Luke.1.56">Lu 1:39-56</reference>. Visit of Mary to Elisabeth.</title>

<hi type="bold">39. hill country--</hi>the mountainous tract running along the middle of Judea, from north to south [Webster and Wilkinson].

<hi type="bold">with haste--</hi>transported with the announcement to herself and with the tidings, now first made known to her, of Elisabeth's condition.

<hi type="bold">a city of Juda--</hi>probably Hebron (see <reference osisRef="Josh.20.7">Jos 20:7</reference>; <reference osisRef="Josh.21.11">21:11</reference>).

Lu 1:39-56. Visit of Mary to Elisabeth. 39. hill country-- the mountainous tract running along the middle of Judea, from north to south [Webster and Wilkinson]. with haste-- transported with the announcement to herself and with the tidings, now first made known to her, of Elisabeth's condition. a city of Juda-- probably Hebron (see Jos 20:7; 21:11).


<hi type="bold">40. saluted Elisabeth--</hi>now returned from her seclusion (<reference osisRef="Luke.1.24">Lu 1:24</reference>).

40. saluted Elisabeth-- now returned from her seclusion (Lu 1:24).


<hi type="bold">41. babe leaped--</hi>From <reference osisRef="Luke.1.44">Lu 1:44</reference> it is plain that this maternal sensation was something extraordinary--a sympathetic emotion of the unconscious babe, at the presence of the mother of his Lord.

41. babe leaped-- From Lu 1:44 it is plain that this maternal sensation was something extraordinary--a sympathetic emotion of the unconscious babe, at the presence of the mother of his Lord.


42-44. What beautiful superiority to envy have we here! High as was the distinction conferred upon herself, Elisabeth loses sight of it altogether, in presence of one more honored still; upon whom, with her unborn Babe, in an ecstasy of inspiration, she pronounces a benediction, feeling it to be a wonder unaccountable that "the mother of her Lord should come to her." "Turn this as we will, we shall never be able to see the propriety of calling an unborn child "Lord," but by supposing Elisabeth, like the prophets of old, enlightened to perceive the Messiah's Divine nature" [Olshausen].


45. An additional benediction on the Virgin for her implicit faith, in tacit and delicate contrast with her own husband.

<hi type="bold">for--</hi>rather, as in the Margin, "that."

45. An additional benediction on the Virgin for her implicit faith, in tacit and delicate contrast with her own husband. for-- rather, as in the Margin, "that."


<hi type="bold">46-55. A magnificent canticle, in which the strain of Hannah's ancient song, in like circumstances, is caught up, and just slightly modified and sublimed. Is it unnatural to suppose that the spirit of the blessed Virgin had been drawn beforehand into mysterious sympathy with the ideas and the tone of this hymn, so that when the life and fire of inspiration penetrated her whole soul it spontaneously swept the chorus of this song, enriching the Hymnal of the Church with that spirit-stirring canticle which has resounded ever since from its temple walls? In both songs, those holy women, filled with wonder to behold "the proud, the mighty, the rich," passed by, and, in their persons the lowliest chosen to usher in the greatest events, sing of this as no capricious movement, but a great law of the kingdom of God, by which He delights to "put down the mighty from their seats and exalt them of low degree." In both songs the strain dies away on Christ; in Hannah's under the name of "Jehovah's King"--</hi>to whom, through all His line, from David onwards to Himself, He will "give strength"; His "Anointed," whose horn He will exalt (<reference osisRef="1Sam.2.10">1Sa 2:10</reference>); in the Virgin's song, it is as the "Help" promised to Israel by all the prophets.

<hi type="bold">My soul ... my spirit--</hi>"all that is within me" (<reference osisRef="Ps.103.1">Psa 103:1</reference>).

46-55. A magnificent canticle, in which the strain of Hannah's ancient song, in like circumstances, is caught up, and just slightly modified and sublimed. Is it unnatural to suppose that the spirit of the blessed Virgin had been drawn beforehand into mysterious sympathy with the ideas and the tone of this hymn, so that when the life and fire of inspiration penetrated her whole soul it spontaneously swept the chorus of this song, enriching the Hymnal of the Church with that spirit-stirring canticle which has resounded ever since from its temple walls? In both songs, those holy women, filled with wonder to behold "the proud, the mighty, the rich," passed by, and, in their persons the lowliest chosen to usher in the greatest events, sing of this as no capricious movement, but a great law of the kingdom of God, by which He delights to "put down the mighty from their seats and exalt them of low degree." In both songs the strain dies away on Christ; in Hannah's under the name of "Jehovah's King"-- to whom, through all His line, from David onwards to Himself, He will "give strength"; His "Anointed," whose horn He will exalt (1Sa 2:10); in the Virgin's song, it is as the "Help" promised to Israel by all the prophets. My soul... my spirit-- "all that is within me" (Psa 103:1).


<hi type="bold">56. abode with her about three months--</hi>What an honored roof was that which, for such a period, overarched these cousins! and yet not a trace of it is now to be seen, while the progeny of those two women--the one but the honored pioneer of the other--have made the world new.

<hi type="bold">returned to her own house--</hi>at Nazareth, after which took place what is recorded in <reference osisRef="Matt.1.18-Matt.1.25">Mt 1:18-25</reference>.

56. abode with her about three months-- What an honored roof was that which, for such a period, overarched these cousins! and yet not a trace of it is now to be seen, while the progeny of those two women--the one but the honored pioneer of the other--have made the world new. returned to her own house-- at Nazareth, after which took place what is recorded in Mt 1:18-25.


<title type="x-s3"><reference osisRef="Luke.1.57-Luke.1.80">Lu 1:57-80</reference>. Birth and Circumcision of John--Song of Zacharias and Progress of the Child.</title>

<hi type="bold">59. eighth day--</hi>The law (<reference osisRef="Gen.17.12">Ge 17:12</reference>) was observed, even though the eighth day after birth should be a sabbath (<reference osisRef="John.7.23">Joh 7:23</reference>; and see <reference osisRef="Phil.3.5">Php 3:5</reference>).

<hi type="bold">called him--</hi>literally, "were calling"--that is, (as we should say) "were for calling." The naming of children at baptism has its origin in the Jewish custom at circumcision (<reference osisRef="Gen.21.3">Ge 21:3</reference>, <reference osisRef="Gen.21.4">4</reference>); and the names of Abram and Sarai were changed at its first performance (<reference osisRef="Gen.17.5">Ge 17:5</reference>, <reference osisRef="Gen.17.15">15</reference>).

Lu 1:57-80. Birth and Circumcision of John--Song of Zacharias and Progress of the Child. 59. eighth day-- The law (Ge 17:12) was observed, even though the eighth day after birth should be a sabbath (Joh 7:23; and see Php 3:5). called him-- literally, "were calling"--that is, (as we should say) "were for calling." The naming of children at baptism has its origin in the Jewish custom at circumcision (Ge 21:3, 4); and the names of Abram and Sarai were changed at its first performance (Ge 17:5, 15).


<hi type="bold">62. made signs--</hi>showing he was deaf, as well as dumb.

62. made signs-- showing he was deaf, as well as dumb.


<hi type="bold">63. marvelled all--</hi>at his giving the same name, not knowing of any communication between them on the subject.

63. marvelled all-- at his giving the same name, not knowing of any communication between them on the subject.


<hi type="bold">64. mouth opened immediately--</hi>on thus palpably showing his full faith in the vision, for disbelieving which he had been struck dumb (<reference osisRef="Luke.1.13">Lu 1:13</reference>, <reference osisRef="1Cor.1.20">20</reference>).

64. mouth opened immediately-- on thus palpably showing his full faith in the vision, for disbelieving which he had been struck dumb (Lu 1:13, 20).


<hi type="bold">65. fear--</hi>religious awe; under the impression that God's hand was specially in these events (compare <reference osisRef="Luke.5.26">Lu 5:26</reference>; <reference osisRef="Luke.7.16">7:16</reference>; <reference osisRef="Luke.8.37">8:37</reference>).

65. fear-- religious awe; under the impression that God's hand was specially in these events (compare Lu 5:26; 7:16; 8:37).


<hi type="bold">66. hand of the Lord was with him--</hi>by special tokens marking him out as one destined to some great work (<reference osisRef="1Kgs.18.46">1Ki 18:46</reference>; <reference osisRef="2Kgs.3.15">2Ki 3:15</reference>; <reference osisRef="Acts.11.21">Ac 11:21</reference>).

66. hand of the Lord was with him-- by special tokens marking him out as one destined to some great work (1Ki 18:46; 2Ki 3:15; Ac 11:21).


68-79. There is not a word in this noble burst of divine song about his own child; like Elisabeth losing sight entirely of self, in the glory of a Greater than both.

<hi type="bold">Lord God of Israel--</hi>the ancient covenant God of the peculiar people.

<hi type="bold">visited and redeemed--</hi>that is, in order to redeem: returned after long absence, and broken His long silence (see <reference osisRef="Matt.15.31">Mt 15:31</reference>). In the Old Testament, God is said to "visit" chiefly for judgment, in the New Testament for mercy. Zacharias would, as yet, have but imperfect views of such "visiting and redeeming," "saving from and delivering out of the hand of enemies" (<reference osisRef="Luke.1.71">Lu 1:71</reference>, 74). But this Old Testament phraseology, used at first with a lower reference, is, when viewed in the light of a loftier and more comprehensive kingdom of God, equally adapted to express the most spiritual conceptions of the redemption that is in Christ Jesus.

68-79. There is not a word in this noble burst of divine song about his own child; like Elisabeth losing sight entirely of self, in the glory of a Greater than both. Lord God of Israel-- the ancient covenant God of the peculiar people. visited and redeemed-- that is, in order to redeem: returned after long absence, and broken His long silence (see Mt 15:31). In the Old Testament, God is said to "visit" chiefly for judgment, in the New Testament for mercy. Zacharias would, as yet, have but imperfect views of such "visiting and redeeming," "saving from and delivering out of the hand of enemies" (Lu 1:71, 74). But this Old Testament phraseology, used at first with a lower reference, is, when viewed in the light of a loftier and more comprehensive kingdom of God, equally adapted to express the most spiritual conceptions of the redemption that is in Christ Jesus.


<hi type="bold">80. And the child, &c.--</hi>"a concluding paragraph, indicating, in strokes full of grandeur, the bodily and mental development of the Baptist; and bringing his life up to the period of his public appearance" [Olshausen].

<hi type="bold">in the deserts--</hi>probably "the wilderness of Judea" (<reference osisRef="Matt.3.1">Mt 3:1</reference>), whither he had retired early in life, in the Nazarite spirit, and where, free from rabbinical influences and alone with God, his spirit would be educated, like Moses in the desert, for his future high vocation.

<hi type="bold">his showing unto Israel--</hi>the presentation of himself before his nation, as Messiah's forerunner. <chapter eID="Luke.1"/>

80. And the child, &c.-- "a concluding paragraph, indicating, in strokes full of grandeur, the bodily and mental development of the Baptist; and bringing his life up to the period of his public appearance" [Olshausen]. in the deserts-- probably "the wilderness of Judea" (Mt 3:1), whither he had retired early in life, in the Nazarite spirit, and where, free from rabbinical influences and alone with God, his spirit would be educated, like Moses in the desert, for his future high vocation. his showing unto Israel-- the presentation of himself before his nation, as Messiah's forerunner.


<title type="x-s2">CHAPTER 2</title> <title type="x-s3"><reference osisRef="Luke.2.1-Luke.2.7">Lu 2:1-7</reference>. Birth of Christ.</title>

<hi type="bold">1. Cæsar Augustus--</hi>the first of the Roman emperors.

<hi type="bold">all the world--</hi>so the vast Roman Empire was termed.

<hi type="bold">taxed--</hi>enrolled, or register themselves.

CHAPTER 2 Lu 2:1-7. Birth of Christ. 1. Cæsar Augustus-- the first of the Roman emperors. all the world-- so the vast Roman Empire was termed. taxed-- enrolled, or register themselves.


<hi type="bold">2. first ... when Cyrenius, &c.--</hi>a very perplexing verse, inasmuch as Cyrenius, or Quirinus, appears not to have been governor of Syria for about ten years after the birth of Christ, and the "taxing" under his administration was what led to the insurrection mentioned in <reference osisRef="Acts.5.37">Ac 5:37</reference>. That there was a taxing, however, of the whole Roman Empire under Augustus, is now admitted by all; and candid critics, even of skeptical tendency, are ready to allow that there is not likely to be any real inaccuracy in the statement of our Evangelist. Many superior scholars would render the words thus, "This registration was previous to Cyrenius being governor of Syria"--as the word "first" is rendered in <reference osisRef="John.1.15">Joh 1:15</reference>; <reference osisRef="1Cor.15.18">15:18</reference>. In this case, of course, the difficulty vanishes. But it is perhaps better to suppose, with others, that the registration may have been ordered with a view to the taxation, about the time of our Lord's birth, though the taxing itself--an obnoxious measure in Palestine--was not carried out till the time of Quirinus.

2. first... when Cyrenius, &c.-- a very perplexing verse, inasmuch as Cyrenius, or Quirinus, appears not to have been governor of Syria for about ten years after the birth of Christ, and the "taxing" under his administration was what led to the insurrection mentioned in Ac 5:37. That there was a taxing, however, of the whole Roman Empire under Augustus, is now admitted by all; and candid critics, even of skeptical tendency, are ready to allow that there is not likely to be any real inaccuracy in the statement of our Evangelist. Many superior scholars would render the words thus, "This registration was previous to Cyrenius being governor of Syria"--as the word "first" is rendered in Joh 1:15; 15:18. In this case, of course, the difficulty vanishes. But it is perhaps better to suppose, with others, that the registration may have been ordered with a view to the taxation, about the time of our Lord's birth, though the taxing itself--an obnoxious measure in Palestine--was not carried out till the time of Quirinus.


<hi type="bold">3. went ... to his own city--</hi>the city of his extraction, according to the Jewish custom, not of his abode, which was the usual Roman method.

3. went... to his own city-- the city of his extraction, according to the Jewish custom, not of his abode, which was the usual Roman method.


<hi type="bold">4-5. Not only does Joseph, who was of the royal line, go to Bethlehem (<reference osisRef="1Sam.16.1">1Sa 16:1</reference>), but Mary too--</hi>not from choice surely in her condition, but, probably, for personal enrollment, as herself an heiress.

4-5. Not only does Joseph, who was of the royal line, go to Bethlehem (1Sa 16:1), but Mary too-- not from choice surely in her condition, but, probably, for personal enrollment, as herself an heiress.


<hi type="bold">6. while they were there, the days were accomplished that she should be delivered--</hi>Mary had up to this time been living at the wrong place for Messiah's birth. A little longer stay at Nazareth, and the prophecy would have failed. But lo! with no intention certainly on her part, much less of Cæsar Augustus, to fulfil the prophecy, she is brought from Nazareth to Bethlehem, and at that nick of time her period arrives, and her Babe is born (<reference osisRef="Ps.118.23">Psa 118:23</reference>). "Every creature walks blindfold; only He that dwells in light knows whether they go" [Bishop Hall].

6. while they were there, the days were accomplished that she should be delivered-- Mary had up to this time been living at the wrong place for Messiah's birth. A little longer stay at Nazareth, and the prophecy would have failed. But lo! with no intention certainly on her part, much less of Cæsar Augustus, to fulfil the prophecy, she is brought from Nazareth to Bethlehem, and at that nick of time her period arrives, and her Babe is born (Psa 118:23). "Every creature walks blindfold; only He that dwells in light knows whether they go" [Bishop Hall].


<hi type="bold">7. first-born--</hi>So <reference osisRef="Matt.1.25">Mt 1:25</reference>; yet the law, in speaking of the first-born, regardeth not whether any were born after or no, but only that none were born before [Lightfoot].

<hi type="bold">wrapt him ... laid him--</hi>The mother herself did so. Had she then none to help her? It would seem so (<reference osisRef="2Cor.8.9">2Co 8:9</reference>).

<hi type="bold">a manger--</hi>the manger, the bench to which the horses' heads were tied, on which their food could rest [Webster and Wilkinson].

<hi type="bold">no room in the inn--</hi>a square erection, open inside, where travellers put up, and whose rear parts were used as stables. The ancient tradition, that our Lord was born in a grotto or cave, is quite consistent with this, the country being rocky. In Mary's condition the journey would be a slow one, and ere they arrived, the inn would be fully occupied--affecting anticipation of the reception He was throughout to meet with (<reference osisRef="John.1.11">Joh 1:11</reference>).

<hi type="bold">Wrapt in His swaddling--</hi>bands,

 And in His manger laid,

 The hope and glory of all lands

 Is come to the world's aid.

 No peaceful home upon His cradle smiled,

 Guests rudely went and came where slept the royal Child.

 Keble

 But some "guests went and came" not "rudely," but reverently. God sent visitors of His own to pay court to the new-born King.

7. first-born-- So Mt 1:25; yet the law, in speaking of the first-born, regardeth not whether any were born after or no, but only that none were born before [Lightfoot]. wrapt him... laid him-- The mother herself did so. Had she then none to help her? It would seem so (2Co 8:9). a manger-- the manger, the bench to which the horses' heads were tied, on which their food could rest [Webster and Wilkinson]. no room in the inn-- a square erection, open inside, where travellers put up, and whose rear parts were used as stables. The ancient tradition, that our Lord was born in a grotto or cave, is quite consistent with this, the country being rocky. In Mary's condition the journey would be a slow one, and ere they arrived, the inn would be fully occupied--affecting anticipation of the reception He was throughout to meet with (Joh 1:11). Wrapt in His swaddling-- bands, And in His manger laid, The hope and glory of all lands Is come to the world's aid. No peaceful home upon His cradle smiled, Guests rudely went and came where slept the royal Child. Keble But some "guests went and came" not "rudely," but reverently. God sent visitors of His own to pay court to the new-born King.


<title type="x-s3"><reference osisRef="Luke.2.8-Luke.2.20">Lu 2:8-20</reference>. Angelic Annunciation to the Shepherds--Their Visit to the Newborn Babe.</title>

<hi type="bold">8. abiding in the fields--</hi>staying there, probably in huts or tents.

<hi type="bold">watch ... by night--</hi>or, night watches, taking their turn of watching. From about passover time in April until autumn, the flocks pastured constantly in the open fields, the shepherds lodging there all that time. (From this it seems plain that the period of the year usually assigned to our Lord's birth is too late). Were these shepherds chosen to have the first sight of the blessed Babe without any respect of their own state of mind? That, at least, is not God's way. "No doubt, like Simeon (<reference osisRef="Luke.2.25">Lu 2:25</reference>), they were among the waiters for the Consolation of Israel" [Olshausen]; and, if the simplicity of their rustic minds, their quiet occupation, the stillness of the midnight hours, and the amplitude of the deep blue vault above them for the heavenly music which was to fill their ear, pointed them out as fit recipients for the first tidings of an Infant Saviour, the congenial meditations and conversations by which, we may suppose, they would beguile the tedious hours would perfect their preparation for the unexpected visit. Thus was Nathanael engaged, all alone but not unseen, under the fig tree, in unconscious preparation for his first interview with Jesus. (See on <reference osisRef="John.1.48">Joh 1:48</reference>). So was the rapt seer on his lonely rock "in the spirit on the Lord's Day," little thinking that this was his preparation for hearing behind him the trumpet voice of the Son of man (<reference osisRef="Rev.1.10">Re 1:10</reference>, &c.). But if the shepherds in His immediate neighborhood had the first, the sages from afar had the next sight of the new-born King. Even so still, simplicity first, science next, finds its way to Christ, whom

 In quiet ever and in shade

 <hi type="bold">Shepherds and Sage may find--</hi>

 They, who have bowed untaught to Nature's sway,

 And they, who follow Truth along her star-pav'd way.

 Keble

Lu 2:8-20. Angelic Annunciation to the Shepherds--Their Visit to the Newborn Babe. 8. abiding in the fields-- staying there, probably in huts or tents. watch... by night-- or, night watches, taking their turn of watching. From about passover time in April until autumn, the flocks pastured constantly in the open fields, the shepherds lodging there all that time. (From this it seems plain that the period of the year usually assigned to our Lord's birth is too late). Were these shepherds chosen to have the first sight of the blessed Babe without any respect of their own state of mind? That, at least, is not God's way. "No doubt, like Simeon (Lu 2:25), they were among the waiters for the Consolation of Israel" [Olshausen]; and, if the simplicity of their rustic minds, their quiet occupation, the stillness of the midnight hours, and the amplitude of the deep blue vault above them for the heavenly music which was to fill their ear, pointed them out as fit recipients for the first tidings of an Infant Saviour, the congenial meditations and conversations by which, we may suppose, they would beguile the tedious hours would perfect their preparation for the unexpected visit. Thus was Nathanael engaged, all alone but not unseen, under the fig tree, in unconscious preparation for his first interview with Jesus. (See on Joh 1:48). So was the rapt seer on his lonely rock "in the spirit on the Lord's Day," little thinking that this was his preparation for hearing behind him the trumpet voice of the Son of man (Re 1:10, &c.). But if the shepherds in His immediate neighborhood had the first, the sages from afar had the next sight of the new-born King. Even so still, simplicity first, science next, finds its way to Christ, whom In quiet ever and in shade Shepherds and Sage may find-- They, who have bowed untaught to Nature's sway, And they, who follow Truth along her star-pav'd way. Keble


<hi type="bold">9. glory of the Lord--</hi>"the brightness or glory which is represented as encompassing all heavenly visions" [Olshausen].

<hi type="bold">sore afraid--</hi>So it ever was (<reference osisRef="Dan.10.7">Da 10:7</reference>, <reference osisRef="Dan.10.8">8</reference>; <reference osisRef="Luke.1.12">Lu 1:12</reference>; <reference osisRef="Rev.1.17">Re 1:17</reference>). Men have never felt easy with the invisible world laid suddenly open to their gaze. It was never meant to be permanent; a momentary purpose was all it was intended to serve.

9. glory of the Lord-- "the brightness or glory which is represented as encompassing all heavenly visions" [Olshausen]. sore afraid-- So it ever was (Da 10:7, 8; Lu 1:12; Re 1:17). Men have never felt easy with the invisible world laid suddenly open to their gaze. It was never meant to be permanent; a momentary purpose was all it was intended to serve.


<hi type="bold">10. to all people--</hi>"to the whole people," that is, of Israel; to be by them afterwards opened up to the whole world. (See on <reference osisRef="Luke.2.14">Lu 2:14</reference>).

10. to all people-- "to the whole people," that is, of Israel; to be by them afterwards opened up to the whole world. (See on Lu 2:14).


<hi type="bold">11. unto you is born--</hi>you shepherds, Israel, mankind [Bengel]. Compare <reference osisRef="Isa.9.6">Is 9:6</reference>, "Unto us a Child is born." It is a birth--"The Word is made flesh" (<reference osisRef="John.1.14">Joh 1:14</reference>). When? "This day." Where? "In the city of David"--in the right line and at the right "spot"; where prophecy bade us look for Him, and faith accordingly expected Him. How dear to us should be these historic moorings of our faith! With the loss of them, all substantial Christianity is lost. By means of them how many have been kept from making shipwreck, and attained to a certain external admiration of Him, ere yet they have fully "beheld His glory."

<hi type="bold">a Saviour--</hi>not One who shall be a Saviour, but "born a Saviour."

<hi type="bold">Christ the Lord--</hi>"magnificent appellation!" [Bengel]. "This is the only place where these words come together; and I see no way of understanding this "Lord" but as corresponding to the Hebrew Jehovah" [Alford].

11. unto you is born-- you shepherds, Israel, mankind [Bengel]. Compare Is 9:6, "Unto us a Child is born." It is a birth--"The Word is made flesh" (Joh 1:14). When? "This day." Where? "In the city of David"--in the right line and at the right "spot"; where prophecy bade us look for Him, and faith accordingly expected Him. How dear to us should be these historic moorings of our faith! With the loss of them, all substantial Christianity is lost. By means of them how many have been kept from making shipwreck, and attained to a certain external admiration of Him, ere yet they have fully "beheld His glory." a Saviour-- not One who shall be a Saviour, but "born a Saviour." Christ the Lord-- "magnificent appellation!" [Bengel]. "This is the only place where these words come together; and I see no way of understanding this "Lord" but as corresponding to the Hebrew Jehovah" [Alford].


<hi type="bold">12. a sign--</hi>"the sign."

<hi type="bold">the babe--</hi>"a Babe."

<hi type="bold">a manger--</hi>"the manger." The sign was to consist, it seems, solely in the overpowering contrast between the things just said of Him and the lowly condition in which they would find Him--Him whose goings forth have been from of old, from everlasting, "ye shall find a Babe"; whom the heaven of heavens cannot contain, "wrapt in swaddling bands"; the "Saviour, Christ the Lord," lying in a manger! Thus early were these amazing contrasts, which are His chosen style, held forth. (See <reference osisRef="2Cor.8.9">2Co 8:9</reference>.)

12. a sign-- "the sign." the babe-- "a Babe." a manger-- "the manger." The sign was to consist, it seems, solely in the overpowering contrast between the things just said of Him and the lowly condition in which they would find Him--Him whose goings forth have been from of old, from everlasting, "ye shall find a Babe"; whom the heaven of heavens cannot contain, "wrapt in swaddling bands"; the "Saviour, Christ the Lord," lying in a manger! Thus early were these amazing contrasts, which are His chosen style, held forth. (See 2Co 8:9.)


<hi type="bold">13. suddenly--</hi>as if only waiting till their fellow had done.

<hi type="bold">with the angel--</hi>who retires not, but is joined by others, come to seal and to celebrate the tidings he has brought.

<hi type="bold">heavenly host--</hi>or "army," an army celebrating peace! [Bengel] "transferring the occupation of their exalted station to this poor earth, which so seldom resounds with the pure praise of God" [Olshausen]; to let it be known how this event is regarded in heaven and should be regarded on earth.

13. suddenly-- as if only waiting till their fellow had done. with the angel-- who retires not, but is joined by others, come to seal and to celebrate the tidings he has brought. heavenly host-- or "army," an army celebrating peace! [Bengel] "transferring the occupation of their exalted station to this poor earth, which so seldom resounds with the pure praise of God" [Olshausen]; to let it be known how this event is regarded in heaven and should be regarded on earth.


<hi type="bold">14. Glory, &c.--</hi>brief but transporting hymn--not only in articulate human speech, for our benefit, but in tunable measure, in the form of a Hebrew parallelism of two complete clauses, and a third one only amplifying the second, and so without a connecting "and." The "glory to God," which the new-born "Saviour" was to bring, is the first note of this sublime hymn: to this answers, in the second clause, the "peace on earth," of which He was to be "the Prince" (<reference osisRef="Isa.9.6">Is 9:6</reference>)--probably sung responsively by the celestial choir; while quickly follows the glad echo of this note, probably by a third detachment of the angelic choristers--"good will to men." "They say not, glory to God in heaven, where angels are, but, using a rare expression, "in the highest [heavens]," whither angels aspire not," (<reference osisRef="Heb.1.3">He 1:3</reference>, <reference osisRef="1Cor.1.4">4</reference>) [Bengel]. "Peace" with God is the grand necessity of a fallen world. To bring in this, and all other peace in its train, was the prime errand of the Saviour to this earth, and, along with it, Heaven's whole "good will to men"--the divine complacency on a new footing--descends to rest upon men, as upon the Son Himself, in whom God is "well-pleased." (<reference osisRef="Matt.3.17">Mt 3:17</reference>, the same word as here.)

14. Glory, &c.-- brief but transporting hymn--not only in articulate human speech, for our benefit, but in tunable measure, in the form of a Hebrew parallelism of two complete clauses, and a third one only amplifying the second, and so without a connecting "and." The "glory to God," which the new-born "Saviour" was to bring, is the first note of this sublime hymn: to this answers, in the second clause, the "peace on earth," of which He was to be "the Prince" (Is 9:6)--probably sung responsively by the celestial choir; while quickly follows the glad echo of this note, probably by a third detachment of the angelic choristers--"good will to men." "They say not, glory to God in heaven, where angels are, but, using a rare expression, "in the highest [heavens]," whither angels aspire not," (He 1:3, 4) [Bengel]. "Peace" with God is the grand necessity of a fallen world. To bring in this, and all other peace in its train, was the prime errand of the Saviour to this earth, and, along with it, Heaven's whole "good will to men"--the divine complacency on a new footing--descends to rest upon men, as upon the Son Himself, in whom God is "well-pleased." (Mt 3:17, the same word as here.)


<hi type="bold">15. Let us go, &c.--</hi>lovely simplicity of devoutness and faith this! <hi type="bold">They are not taken up with the angels, the glory that invested them, and the lofty strains with which they filled the air. Nor do they say, Let us go and see if this be true--</hi>they have no misgivings. But "Let us go and see this thing which is come to pass, which the Lord hath made known unto us." Does not this confirm the view given on <reference osisRef="Luke.2.8">Lu 2:8</reference> of the spirit of these humble men?

15. Let us go, &c.-- lovely simplicity of devoutness and faith this! They are not taken up with the angels, the glory that invested them, and the lofty strains with which they filled the air. Nor do they say, Let us go and see if this be true-- they have no misgivings. But "Let us go and see this thing which is come to pass, which the Lord hath made known unto us." Does not this confirm the view given on Lu 2:8 of the spirit of these humble men?


<hi type="bold">16. with haste--</hi>Compare <reference osisRef="Luke.1.39">Lu 1:39</reference>; <reference osisRef="Matt.28.8">Mt 28:8</reference> ("did run"); <reference osisRef="John.4.28">Joh 4:28</reference> ("left her water-pot," as they do their flocks, in a transport).

<hi type="bold">found Mary, &c.--</hi>"mysteriously guided by the Spirit to the right place through the obscurity of the night" [Olshausen].

<hi type="bold">a manger--</hi>"the manger," as before.

16. with haste-- Compare Lu 1:39; Mt 28:8 ("did run"); Joh 4:28 ("left her water-pot," as they do their flocks, in a transport). found Mary, &c.-- "mysteriously guided by the Spirit to the right place through the obscurity of the night" [Olshausen]. a manger-- "the manger," as before.


<hi type="bold">17. made known abroad--</hi>before their return (<reference osisRef="Luke.2.20">Lu 2:20</reference>), and thus were the first evangelists [Bengel].

17. made known abroad-- before their return (Lu 2:20), and thus were the first evangelists [Bengel].