And was in the deserts— Though the mother of Jesus was related to Elisabeth, the mother of John; though she visited her in the hill-country about the time of her own conception, and before the birth of John; it does not appear, nor is it probable, that there was any intimacy, or any correspondence between Jesus and his forerunner: on the contrary, it is expressly said that John was in the deserts till the time of his shewing unto Israel. The desert here mentioned is generally thought to have been that of Ziph, or Maon, where Saul pursued David: though there were several country towns and villages in these deserts, as we have heretofore observed; yet, as they were but thinly peopled, they were in the Jewish idiom called deserts. Now it was wisely ordered, to prevent a personal acquaintance between them, that John should continue in one of these deserts, at the distance of at least a hundred miles from Nazareth, till the time of his entering upon his ministry. See John 1:31. He went not into any of the great cities, but when he left the place where his father lived, withdrew from mankind, retired into the wilderness, and lived an austere life, that his character might be suited to his office,—the preaching of repentance. The Levites could not serve nor be numbered, according to the law of Moses, and the example of David, till they were thirty years old. The Jews therefore would not perhaps have received any doctrines from John, if he had entered sooner than he did upon his ministry. From what has been said, it is evident that there could be no collusion, no contrivance, no familiarity between the first and second messenger;—the messenger who was to prepare the way, and the great messenger of the covenant. Elsner has shewn that the word 'Αναδειξις, rendered shewing, often signifies the inauguration of a public officer. See his Observations, Guyse, Sharpe, and Be
Inferences drawn from the angel's appearance to Zacharias.—The state of the Jewish church was extremely corrupt immediately before the news of the Gospel; yet, bad as it was, not only the priesthood, but the courses of attendance continued, even from David to Christ. Judea passed through many troubles and alterations; yet this oeconomy lasted about eleven hundred years. A settled good will not easily be defeated, but in the change of persons will remain unchanged; and if it be forced to give way, leave memorable footsteps behind it.
The successive turns of the legal ministration held on in an uninterrupted line; but how little were the Jews better for this, when they had lost the urim and thummim,—sincerity of doctrine and manners! It is a succession of truth and holiness, that makes or institutes a church, whatever may become of the persons: never times were so barren, as not to yield some good; the greatest dearth affords some few good ears to the gleaners. Christ would not come into the world without having some faithful to entertain him; there would have been no equality, if all had either preceded or followed, and none had attended him.
Zacharias and Elisabeth are just, both of Aaron's blood, and John the Baptist of their's. It is not in the power of parents to transmit holiness to their children; but though there is no certainty, there is a likelihood of a holy generation, when the parents are such. If the stock and the graft be not both good, there is much danger of the fruit. It is observable, that the New Testament affords greater store of good women than the Old; Elisabeth leads the number, whose barrenness ended in a miraculous fruit, both of the body, and of her time. Among the Jews, barrenness was not a defect only, but a reproach: (Luke 1:25.) yet while this good woman was fruitful in obedience, she was barren of children: a just soul and a barren womb may well agree together.
As Zacharias had a course in God's house, so he carefully observed it; the favour of these respites doubled his diligence. The more high and sacred our calling is, the more dangerous is neglect. Woe be to us, if we slacken those duties, wherein God honours us more than we can honour him!
The lot of this day called Zacharias to offer incense in the outer temple. We do not find any prescription which the sons of Aaron had from God for this particular manner of designation; whence we learn that matters of good order in holy affairs may be ruled by the wise institution of men, according to reason and expedience. It fell out happily that Zacharias was chosen by lot to this ministration, that God's immediate hand might be seen in all the passages which concerned his great prophet; and that as the person, so the occasion might be of God's own choosing.
Every morning and evening their law called the Jews to offer incense to God, that both parts of the day might be consecrated to the author of time. Nothing can better resemble our faithful prayers than sweet perfumes, and these God expects his whole church should send up to him morning and evening. The elevations of our hearts should be perpetual; but if twice in the day we do not present God with our solemn invocations, we make the Gospel less dutiful than the law.
While the minister of God sends up his incense within the temple, the people must send up their prayers without. Their vows, and that incense, though remote in their first rising, met ere they went up to heaven. The people might no more go into the holy place to offer up the incense of prayer to God, than Zacharias might go into the holy of holies. But now every man is a priest unto God;—every believer, since the veil was rent, prays within the temple. What are we the better for our greater freedom of access to God under the Gospel, if we do not make use of our privilege?
While they were praying to God, he sees an angel of God. As Gideon's angel went up in the smoke of the sacrifice, so did Zacharias's descend, as it were, in the fragrant smoke of his incense. The presence of angels is no novelty, but their appearance is; they are always with us, but rarely seen, that we may awefully respect their messages when they are seen. In the mean time, our faith may see them, though our senses do not; their assumed shapes do not make them more present, but visible only.
There is an order in that heavenly hierarchy, though we know it not. This angel that appeared to Zacharias, was not with him in the ordinary course of his attendances, but was purposely sent from God with this message. When could it be more fit for the angel to appear to Zacharias, than when prayers and incense were offered by him? and in the temple,—and at the altar of incense,—and on the right side of the altar? Those glorious spirits, as they are always with us, so most in our devotions; and as in all places, so most of all in God's house. They rejoice to be with us, while we are with God; as, on the contrary, they turn their faces from us, when we go about to commit sin.
He who was accustomed to live and serve in the presence of the Master, was now astonished at the presence of the servant; so much difference is there between our faith and our senses, that the apprehension of the presence of the God of spirits by faith, goes down sweetly with us; whereas the sensible apprehension of an angel dismays.
The good angel was both apprehensive and compassionate of the good old man's weakness, and presently encourages him with a cheerful excitation,—fear not Zacharias; thy prayer is heard.
There was not more fear in the human face, than comfort in the angelic speech. Many good suits had Zacharias made, and, among the rest, for a son. Doubtless it was now some years since he had urged that request; for he was now stricken in age, and had ceased to hope;—and yet had the All-wise laid it up all the while in remembrance, and, when no longer thought of, brought it forth into effect: Thy wife Elisabeth shall bear thee a son. Thus does the mercy of God deal with his patient and faithful suppliants; and, it may be, he has long granted our suit, ere we shall know of his grant.
Many a father repents him of his fruitfulness, and has such sons as he wishes unborn; but to have so gracious and happy a son as the angel foretold, could not be a less comfort than honour to the age of Zacharias. To hear he should have such a son;—a son whose birth should concern the joy of many;—a son who should be great in the sight of the Lord;—a son who should be sacred to God, filled with God, beneficial to man,—was news enough to anticipate the angel's sentence to take away that tongue with amazement, which was soon after lost by incredulity.
The speech was so good that it found not a sudden belief: he mistrusts the message, and asks, How shall I know? Luke 1:18. Nature was at his side, and alleged the impossibility of the event; and reason, with mis-timed hesitation, joined in to mislead him.—I am old,—and my wife also is of a great age. Faith and reason have their limits; but if reason will be encroaching upon the bounds of faith, no wonder if she is soon taken captive by infidelity. The authority of the reporter makes way for belief in things otherwise hard to credit. The angel condescendingly tells his name, place, office, unasked, that Zacharias might not think any news impossible which was brought him by so heavenly a messenger; but lest he should no less doubt of the style of the messenger than of the errand itself, he is at once confirmed and punished with dumbness. He shall ask no more questions for forty weeks, who has adventured to ask this one distrustfully.
Neither did Zacharias lose his tongue only for the time, but his ears also; for otherwise, when they came to ask his allowance for his son's name, they needed not to have demanded it by signs, Luke 1:62. How striking the reflection!—It is not our previous holy union with God which can bear us out in the least sin; yea, rather, the more acquaintance we have with his Majesty, the more sure we are of correction when we offend.
Zacharias stayed, the people waited, (Luke 1:21.) The multitude thought him long; yet they would not depart, till he returned to bless them. How does their patient attendance without, shame many of us, who are hardly persuaded to attend within the holy place.
At last Zacharias comes out, speechless; (Luke 1:22.) and more amazes them with his presence, than with his delay. The eyes of the multitude, which were not worthy to behold his vision, yet see the signs of the vision, that the world might be put in expectation of some extraordinary sequel. Zacharias's speech could not have said so much as this dumbness. He would fain have spoken, and could not:—with us how many are dumb, and need not be so! how many mouths are stopped by negligence, fear, partiality, which shall one day say, "woe is me, because I held my peace!" Zacharias's hand speaks that, which he cannot utter with his tongue; and he makes them by signs understand: those powers which we have, we ought to use.
But though he had ceased to speak, yet he ceases not to minister: he takes not this dumbness for a dismission, but stays out the eight days of his course, (Luke 1:23.) as one who knew that the eyes, the hands, the heart, would be accepted of that God, who had bereaved him of his tongue: we are not hastily to take occasions of withdrawing ourselves from the public services of God,—especially under the Gospel. The law, which stood much upon bodily perfection, dispensed with age for attendance: the Gospel, which is all for the soul, regards those inward powers, which, while they are vigorous, exclude all excuses of absence from our ministration.
REFLECTIONS.—1st, Dedications are usually but the feather with which flattery tickles the pride of the great; but here is one, whose simplicity bespeaks the Christian spirit of the author, and recommends the book not to the patronage of his noble friend, as needing his countenance, but to the consideration of his pupil, in order to instruct his conscience, and direct his practice.
The evangelist opens his divine history with his reason for writing. Because many had undertaken to publish narratives of the birth, life, doctrines, miracles, sufferings, death, and resurrection of Jesus, who, though probably well-meaning disciples, wrote under no infallible guidance of the Spirit; it appeared therefore to be the will of God, and highly proper, that he should compose a connected history and particular account of all things from the beginning, to prevent the errors and mistakes which might arise from uninspired writings.
1. He professes to confine himself to the things most surely believed among the faithful,—not matters of doubtful disputation, but facts established by the most indubitable evidence of those who from the beginning were eye-witnesses, and ministers of the word; heard the doctrines, and saw the miracles of Jesus, and were divinely commissioned by him to go forth and preach the Gospel which he had delivered to them.
2. He was fully qualified for the work that he undertook, having had perfect understanding of all things from the very first; and this not merely received by tradition from the best attested reports, but as the words (παρηκολουθηκοτι ανωθεν) may be rendered, having attained to the exact understanding of all things from above; which inspiration he had diligently sought, and sacredly followed.
3. The end which he proposed was, that Theophilus, whom he addressed with the respectable title of most excellent, being, it seems, a man of rank, might know the certainty of those things wherein he had been instructed, or catechised. Probably St. Luke had been the means of his conversion, and had taught him by word of mouth the great principles of the Christian religion; and therefore, that his memory might be afflicted, his knowledge increased, and his faith more firmly established in the truths of the Gospel, he drew up the following history: though the holy Spirit of God, and St. Luke also, had much higher things in view,—more extensive advantages in contemplation, in the composition of this history. Note; (l.) The Gospel of Jesus Christ is not a cunningly-devised fable, but contains facts supported by the most incontestable evidence, and truths the most sure and certain, whereon our faith may stand unshaken. (2.) Catechising was the ancient method of communicating to the youth, and newly-converted persons, the knowledge of the great doctrines of religion; and perhaps our present deplorable ignorance is owing to no one cause more than to the perfunctory discharge or total neglect of this most useful method of instruction. (3.) Christianity, though it forbids to give flattering titles, enjoins us to pay honour to whom honour is due; it teaches us politeness without falsehood; simplicity without rudeness; respect without servility; and courtesy without cringing.
2nd, The other evangelists commenced their history from the conception and birth of Jesus; St. Luke begins farther back, with that of John the Baptist, his forerunner, which was attended with extraordinary circumstances well deserving our regard.
1. We have an account of his parents. They lived in the reign of Herod, an Idumean, who held his kingdom under the Roman emperor. Both Zacharias and Elisabeth were of the sacerdotal family: he was of the course of Abia, the eighth of those four-and-twenty into which the priests were divided, (1 Chronicles 24:7-19.) To the honour of this aged pair it is recorded, that their piety was most exemplary; they approved themselves to God in a holy blameless conversation, living by faith in the expected Messiah, whom they regarded in the use of all the divine institutions, and were sincerely observant of all the ordinances of worship, and duties of morality. But notwithstanding the distinguished excellence of their characters, it was their infelicity to be destitute of children, Elisabeth being barren, and both of them now so advanced in years, as in the common course of nature to be deprived of the hope of issue. Note; Our mercies are often long deferred, to make them at last the more welcome.
2. An angel appeared to Zacharias as he was discharging his ministry in the temple. The services to be performed by the course in waiting were determined by lot: his office was to burn incense in the sanctuary; and while this was performing, the holy worshippers without in silent aspirations lifted up their prayers to God, expecting acceptance through the intercession of the Messiah, which the smoke of the incense offered by the priest represented, see Revelation 8:1-4. And while Zacharias was thus employed, an angel of the Lord appeared to him on the right side of the altar of incense. Struck with the glorious sight and unusual appearance, Zacharias trembled, and feared greatly what such a vision might portend. Note; (1.) Prayer is the service which the truly pious never neglect; and herein their care is to lift up their hearts to God, not so solicitous about the choice of words, as that internal fervent desires may speak the language of their souls. (2.) All our services and prayers must be offered through the mediation of Jesus, for then only can they be acceptable unto God.
3. The angel delivers to him the message with which he was sent. Having first kindly quieted his fears, he assures him of gracious acceptance with God, and an answer to his prayers. Probably at that time he had particularly been crying for the coming of the promised Messiah, as he had formerly often asked for a son, and both are now granted him; the latter first, in order to introduce the former. Thy wife Elisabeth, so long barren, and now aged, shall bear thee a son, and thou shalt call his name John, which signifies The grace of God, and was most admirably suited for him who should be so great in spiritual gifts and graces, and the harbinger of the Messiah and his kingdom. And thou shalt have joy and gladness; not only in him, as a welcome child given after so long waiting, but in the view of the high character and office which he is ordained to bear: and many shall rejoice at his birth; congratulating his parents on such an unexpected blessing. And it will afford yet farther cause of joy to multitudes, who afterwards shall be blessed with his ministry and labours; for he shall be great in the sight of the Lord; highly honoured of God, and blessed with singular endowments from him: and shall drink neither wine nor strong drink; a Nazarite from his birth: it becomes those designed for eminent services, to live a life of eminent self-denial, and deadness to sensual delights. He shall be filled with the Holy Ghost, even from his mother's womb; sanctified, set apart, and qualified fully for the ministry to which he was appointed: and many of the children of Israel shall he turn to the Lord their God, the Messiah, their incarnate God, then ready to appear: and he shall go before him, as his messenger and harbinger, the morning-star that ushers in the rising sun; in the spirit and power of Elias; endued with the zeal of that eminent reformer, and in austerity of manners nearly resembling him: to turn the hearts of the fathers to the children; either the Jews to the Gentiles, removing their prejudices and enmity against them; or with the children, converting young and old by his preaching; (see the Annotations;) and the disobedient to the wisdom of the just, convincing the most rebellious sinners, and leading them to Christ for justification, even to the Wisdom that maketh wise unto salvation; and thus to make ready a people prepared for the Lord; raising their expectations of him, removing their prejudices, and pointing him personally out to them as their Lord and Saviour. Note; (1.) Though our requests be long delayed, they are not therefore denied; and the mercy at last comes perhaps enhanced in value, as the answer of many prayers. (2.) True greatness is not to be estimated by outward grandeur or wealth; God's favour, and the possession of the gifts and graces of his Spirit, these alone make a man great in his eyes who is the fountain of honour. (3.) The great end of the zealous ministers of God's word is to convert the souls of men, and turn them to the Lord Jesus; nor must they despair of the most disobedient sinners.
4. Zacharias, looking at human probabilities, staggered at the promise through unbelief, and wanted some further sign to remove his doubts. He and his wife being now grown old, the age as well as barrenness of Elisabeth made him regard the event as incredible.—Very unlike a son of Abraham? Romans 4:19-20.
5. The angel gives him the sign that he asked, and therewith the just punishment of his unbelief. I am Gabriel; my very appearance to you should have been sufficient to beget confidence in my word; because that I stand in the presence of God, attentive to his orders, and employed in his service; and am sent expressly to thee with this message, and to shew thee these glad tidings, which should have been received with thankfulness and joy: but since thou askest a sign, behold thou shalt be dumb, and no more able to object to the truth of what I say, and not able to speak, until the day that these things shall be performed, as a punishment upon thee, because thou hast not believed my words, which, notwithstanding all the obstacles that unbelief suggests, shall be fulfilled in their season. Note; Our unbelief is very dishonourable and displeasing to God.
6. Zacharias returns to the people, who wondered at the length of his stay in the temple, and were waiting for the usual benediction before they retired. And their wonder increased, when coming forth he was unable to speak a word; and by his signs they perceived that he had seen a vision in the temple. The Aaronical priesthood was now about to be silenced, and the dumb signs of typical institutions to be set aside, by the clear voice of gospel grace.
7. The angelic message quickly received its accomplishment. Zacharias, having stayed out the days of his ministration in the temple, returned home with his wife, who immediately conceived by him; and thereupon, perhaps because she was to bring forth a Nazarite, kept herself for five months close retired from all company, that she might contract no ceremonial uncleanness; spending the time in thankfulness, praise, and devotion; blessing God for this singular mercy, in removing the reproach of barrenness from her, under which she had so long laboured, and at last bestowing on her, in so extraordinary a way, that son who should be the harbinger of the Messiah. Note; In all our mercies God is ever to be acknowledged; and particularly we are assured, that children and the fruit of the womb are a heritage and gift that cometh from the Lord.
3rdly, Six months after the former miraculous conception of Elisabeth, the same angel Gabriel is sent on a more important message, to foretel the conception and birth of the Lord's Christ. We have,
1. The person from whom the human nature of the Son of God was to be taken. Her name was Mary; of the royal race of David, but now reduced to very mean circumstances; a virgin unspotted, espoused to Joseph of the same royal line; dwelling in a remote corner of the land, and in a place despicable almost to a proverb. See John 1:46.
2. The angel's address and salutation. Hail, thou that art highly favoured, &c. He wishes her all peace, prosperity, and joy; assures her of the favour of the Most High; that his gracious presence was with her; and that she of all others was singled out to be distinguished with peculiar honour, and to be called blessed in all generations, as the mother of the adored Messiah. The popish plea for the adoration of the Virgin Mary, drawn from this passage, is absurd, and utterly unsupported; these words in no wise implying prayer or worship, but merely a friendly salutation.
3. Mary's surprise on the angel's appearance and address. She was greatly astonished at such an unexpected visit, and the respect paid to her, a woman so unknown and unnoticed; and, much perplexed, reasoned with herself what this blessedness should mean, which was pronounced with such solemnity.
4. The angel, to remove the perplexity and confusion under which she appeared, proceeds with his message. Fear not, Mary: for thou hast found favour with God; and when this is the case, all disquieting fears are groundless: and behold, astonishing as the tidings are, yet true, thou shalt conceive in thy womb, though a virgin immaculate, (Isaiah 7:14.) and bring forth a son, and shalt call his name Jesus, the same as Joshua, or Saviour, of whom the former deliverers of Israel were types and figures. He shall be great, in dignity, person, offices, and works; and shall be called the Son of the Highest; shall really be so, partaking of the same Divine Nature: and the Lord God shall give unto him, as the Messiah, the throne of his father David, from whom, as man, he descended, and whose kingdom was typical of that spiritual dominion which Jesus should erect in the hearts of believers, sitting as a king upon his holy hill of Sion, the church of the faithful: and he shall reign over the house of Jacob, the true Israel of God, whether Jews or Gentiles brought to the obedience of the faith, and his throne shall be established for ever, and of his kingdom there shall be no end; enduring as the days of time, and subject to none of the vicissitudes and changes which attend earthly sovereignty; and, when time shall end, this kingdom shall be continued in a more glorious form, coeval with the ages of eternity.
5. The Virgin, not distrusting the truth, or questioning the possibility of what he said, humbly desires to be informed by what means this should be brought to pass, seeing that she was conscious of her own virginity.
6. He accordingly informs her of as much as she need wish to know. The Holy Ghost, the power of the Highest, exerting his almighty influence, will by his immediate agency, as he moved upon the face of the waters in the first creation, enable her to conceive; and therefore, because in this miraculous manner the body of the child Jesus should be formed, he shall be a holy thing, from his conception not partaking of the taint of human corruption, as all flesh do in the ordinary course of generation; and shall be called the Son of God, being, as such, now manifested in the human nature; and that which she conceived, henceforward indissolubly subsisting in personal union with the Second Person of the sacred Trinity, should henceforth bear his name. And he adds, as an encouragement to strengthen her faith in his word, that her cousin Elizabeth, who was by one of her parents allied it seems to the house of David, as by the other descended from Aaron, was now with child, though so stricken in years, and in the sixth month of her pregnancy, who had before been barren. The same power therefore which had wrought this miracle, would work the greater one of which he assured her; for with God nothing is impossible; however it exceed human power or comprehension, what he promises he can and will surely perform.
7. Mary, with deep humility and submission, yields herself up to the Lord, as his handmaid, desiring him to do with her whatever he pleased; utterly unworthy of so great an honour, yet, since such was his promise, begging it might be fulfilled, and faithfully depending upon the Lord's almighty power and grace. Hereupon the angel departed, having finished the work the Lord had given him to do. Note; (1.) However wonderful and surpassing great God's promises are, it becomes us to credit his word, and rest our everlasting hopes thereon; then we glorify him. (2.) Angelic visions here below were always transient; shortly these blessed spirits will be our companions to eternity.
4thly, Quickly after the angel's departure we are informed,
1. Of Mary's visit to her cousin Elizabeth in haste, to confer with her on these strange events, that they may confirm each other's faith, and rejoice in these singular mercies. The journey was long from Galilee to the hill-country of Judea, probably to Hebron, a city of the priests; but the converse of such a friend as Elizabeth, would repay all her pains. Note; Nothing is more encouraging, comforting, and quickening, than when believers communicate their mutual experiences.
2. Their meeting was accompanied with circumstances very remarkable. No sooner had Mary entered the house of Zacharias, and saluted Elizabeth, than the babe, as under a divine impulse, leaped in her womb, seeming to congratulate the blessed Virgin's arrival: and Elizabeth was filled with the Holy Ghost; with the extraordinary afflatus of the divine Spirit, revealing to her mind the Messiah's conception, the message of the angel to Mary, her faith therein, and the sure performance of what was then promised: and addressing her welcome and highly honoured guest, she spake aloud, with a transport of holy joy, as the Spirit gave her utterance, saying, Blessed art thou among women; distinguished above all others with peculiar marks of divine favour; and, far from envying, Elizabeth warmly congratulated her on the honour: and blessed is the fruit of thy womb; that divine Messiah being there conceived, in whom all nations of the world should be blessed, and who is in himself, in the glory of the divine nature, God over all, blessed for ever. And whence is this to me? how great the condescension, that the mother of my Lord should come to me? that she should honour me with her company, from whom a body is preparing for the great Lord of all, to appear in the human nature. For lo! with wonder hear what with wonder I relate; as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy, as if conscious of the nearness of his Lord, and welcoming her who should bring forth that Messiah, whose harbinger he is appointed to be. And blessed is she that believed; not staggering at the promise, but acquiescing in the divine word, which shall infallibly be accomplished; for there shall be a performance of those things which were told her from the Lord. Note; (1.) True grace makes us thankful for our own mercies, and rejoice without envy in other's greater attainments. (2.) When the gospel's joyful sound reaches our ears, and the sweet name of Jesus is proclaimed; then should our hearts leap as this babe, and bless the God of our salvation. (3.) Believing souls are truly blessed, for Christ is formed in their hearts the hope of glory.
3. Mary, deeply affected with the words of Elizabeth, and moved with the same divine inspiration, echoes back her praises, and foresees and foretels the great salvation of the Messiah now in her womb.
[1.] She rejoices in God for the distinguished honour conferred upon her. My soul doth magnify the Lord, exalting his great and glorious name, and admiring and adoring the wonders of his goodness; and my spirit hath rejoiced in God my Saviour: and justly was it a greater cause of joy to her, that the knew herself interested in his salvation, than that after the flesh she should be honoured as his mother; for without the former, the latter could have profited her nothing. For he hath regarded the low estate of his handmaiden; though in outward circumstances contemptible and mean, he has been pleased to honour me so highly: for, behold, from henceforth all generations shall call me blessed; as distinguished with this singular mark of his favour; as interested through faith in the salvation of Jesus; and as the happy instrument chosen to bring forth that Redeemer, who should be the great blessing of mankind. For he that is mighty hath done to me great things, displaying his power beyond all conception, in the incarnation of his Son, and in his grace to me, appointed to bring him forth; and holy is his name, as all his works and ways declare; therefore from men and angels to him all praise is due; and may it be for ever ascribed to him by all the hosts of earth and heaven! Note; (1.) When Christ is known as our God and Saviour, then shall we rejoice in him, and magnify his name. (2.) The lower we are in our own eyes, the more admiring thoughts shall we have of the grace and goodness of our Lord.
[2.] She praises him for the wonders he doth for his people in the ways of his providence and grace. His mercy is on them that fear him, from generation to generation; not to me only, but to all who with filial reverence and godly fear worship and serve him. His mercy to such is rich and gracious; and now more eminently displayed than ever in the incarnation of his Son; in whom, from generation to generation, whoever trusts, will find mercy. He hath shewed strength with his arm; choosing the weak things of the world to confound the mighty; raising up so glorious a Redeemer from a birth so obscure: he hath scattered the proud in the imagination of their hearts; disappointing their schemes, and humbling them in the dust. Both in the dispensations of his providence and grace, he hath put down the mighty from their seats; the proud oppressors of his people of old, as Pharaoh, Sennacherib, &c. and the spiritually proud, the lofty Pharisees, and all self-righteous sinners; these he hurls from their fancied dignity, destroys their vain confidences, and casts them down as contemptible and vile: and exalted them of low degree; he hath done so, and continues so to do, raising up by his providence the oppressed, as Joseph from the prison, to sit among the princes; and by his grace reviving the hearts of poor and contrite sinners, exalting them to his favour, and delighting to honour them. He hath filled the hungry, those that hunger after righteousness, and feel their utter need of Jesus, with good things, satisfying their souls out of his fulness; and the rich, rich in their own opinion, self-confident, and satisfied with themselves without a Saviour; those he hath sent empty away, destitute of all true grace, without the least mark of his favour, and given up to their own delusions. He hath holpen his servant Israel, in all past ages, by extraordinary interpositions on their behalf; and now more eminently, in raising them up a Saviour from their most dangerous spiritual enemies; in remembrance of his mercy, which at sundry times he revealed to them; as he spake to our fathers, Abraham and his seed for ever; to whom he had promised, that in his seed all nations of the world should be blessed, which promise God was now about to fulfil. Note; (1.) Pride will surely have a fall. No height of station or self-confidence can protect those whom God abhors. (2.) There is help laid on One mighty to save; and all the poor, the weak, and helpless, may come to him, and be holpen. (3.) All God's promises to his faithful people, will, sooner or later, receive their accomplishment; and blessed are they who wait for him.
4. Mary, after a visit of three months, returned to Nazareth, satisfied now of her own conception, and thereby perfectly assured of the truth of the angel's and Elizabeth's predictions.
5thly, Elizabeth's full time being come, we have,
1. The birth of her son, and the great joy attending it. Tidings of so extraordinary an event were soon spread among her relations and neighbours, and they could not but magnify the Lord for so signal a mercy vouchsafed to her, who was both barren and aged; and they came to congratulate her on the occasion, and rejoice with her. Note; A gracious heart takes pleasure in the comforts which others enjoy, and rejoices with those that rejoice.
2. On the eighth day, when the child was to be circumcised, as it was usual at that time to give him a name after some of his ancestors, the friends and relations, who met on that occasion, would have called him Zacharias, after his father; but Elizabeth, informed by writing from her husband, or by revelation, objected, insisting that the child should be called John. They who were present expressed their surprise at this, and objected against what was so unusual, none of her relations bearing that name: the matter therefore was referred to the father for his decision; who being deaf and dumb, they made signs to him that he would fix the child's name; and he making signs for a writing-table, to the astonishment of the company, wrote, His name is John. Note; (1.) The first concern that we owe our children is, early to dedicate them to God. (2.) Every John should remember the import of his name, and shew himself truly gracious.
3. Zacharias immediately thereupon recovered his speech, and, as the first and best use of his tongue, offered up his praises and thanksgivings to the God of his mercies.
4. These extraordinary events, which now were spread, and in every body's mouth, filled the people with astonishment and reverential fear, in awful expectation of what would be the issue, treasuring up in their memories, and often pondering in their minds, the wonderful circumstances attending the birth of this extraordinary child: and from his earliest infancy something amazingly great, and gracious was seen in him, which farther engaged their attention; it evidently appearing that the hand of the Lord was with him, and that he was taken under the care and guidance of his peculiar providence and grace. Note; God has ways that we know not of, to communicate his grace to the souls of infants, and make them partakers of the Holy Ghost, even before they are partakers of reason: who then can say, why such should not be baptized?
6thly, Zacharias, filled with the Holy Ghost, among his other ascriptions of praise to the Lord, when his tongue was loosed, uttered the following prophetic song, relative to the Messiah's incarnation and redemption, and the fulfilment of the covenant of grace.
1. He blesses, adores, and praises the God of Israel for the salvation to be obtained by the Messiah; who hath visited and redeemed his people; has often done it before, but now more signally than ever, by that redemption which his incarnate Son was about to obtain for all the faithful: and both raised up a horn of salvation for us in the house of his servant David; one able to save to the uttermost and before whom all his foes must fall; sprung from the royal race of David, according to his faithful promises, as he spake by the mouth of his holy prophets, which have been since the world began; from the promise made to fallen man in Paradise, had this Saviour been the constant subject of the prophetic word, as the seed of the woman, the descendant of Abraham, of the tribe of Judah, and the family of David; and lo! the event verifies all the predictions. The expected Saviour is now incarnate, and ready to appear, that we should be saved from our enemies, the worst of enemies, sin, Satan, death, and hell; and from the hand of all that hate us; from this present evil world, and all the wicked who inhabit it; not a temporal, but, what is infinitely better, a spiritual salvation from all the powers of darkness and corruption: to perform the mercy promised to our fathers; that mercy of all mercies, the sending of the Messiah; and to remember his holy covenant, which is now about to be fulfilled by the obedience of Jesus to the death of the cross; whereby all our forfeited mercies may be restored, and our title to glory be recovered, according to the oath which he sware to our father Abraham, the father of all the faithful, both Jews and Gentiles; that he would grant unto us, in virtue of our divine Redeemer's undertaking, that we being delivered out of the hands of our enemies; (those spiritual enemies by whom we were enslaved, and to whom we must for ever continue under bondage, unless the Son make us free;) might serve him without fear; no longer in the spirit of a slave, but under the influence of that free Spirit of adoption, where love casteth out servile fear, and enables us to walk willingly and cheerfully, in holiness and righteousness before him; in the universal discharge of the duties of piety towards God, and justice towards men; with ceaseless prayer for divine assistance, all the days of our life, faithful and persevering until death in his blessed service. Blessed are they who are in such a state! But such is the state of all the faithful, and none else.
2. He blesses God for the particular mercy shewn to himself in giving him such a son, whose office and dignity he in spirit foresees. And thou, child, shalt be called the prophet of the Highest; of that divine Immanuel, who is God over all, blessed for ever: for thou shalt go before the face of the Lord, as the harbinger of the King of Glory, to prepare his ways, by preaching repentance, and directing sinners to him, as the only Saviour of lost souls; to give knowledge of salvation unto his people, of a spiritual salvation; a salvation not obtained as a matter of desert, but freely bestowed on them by the remission their sins through the tender mercy of our God, the original fountain whence all the great salvation flows; whereby the day-spring, or rising Sun of righteousness, from on high hath visited us, with his reviving and refreshing beams of grace, to give light to them that sit in darkness and in the shadow of death; to those who before through a vail darkly in types and figures caught the glimmering day; to diffuse his bright influences amid the heathen world, covered with thickest darkness of idolatry and ignorance; and to shine into the minds of blind, stupid, and hardened sinners, dispelling the mists of error, and chasing the clouds of sin away, enlightening the conscience, and softening the heart, in order to guide our feet into the way of peace; to peace with God through the atoning Blood; to peace within, through the application of it to our souls; and to peace with men, through the spirit of universal love.
3. The younger years of the Baptist strongly corroborated this prediction concerning him. He grew, and waxed strong in spirit; his parts and capacity increased wonderfully with his stature, and his soul was filled with uncommon wisdom, fortitude, and grace; and he was in the desarts till the day of his shewing unto Israel; living in solitude, retirement, and devotion, till the time appointed for his entering upon his prophetic office. Note; They who most carefully improve their younger days in the school of true wisdom, will in general be best qualified to appear, and most likely to be successful, when they are called forth to minister in public.