Luke 1:57-80
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57. And
Elisabeth's time of bringing forth was fulfilled, and she brought forth
a son. 58. And her neighbors and relatives heard, that the
Lord had wonderfully exercised his mercy toward her, and they
congratulated her. 59. And it happened on the eighth day,
when they came to circumcise the child, and they called him Zacharias,
by the name of his father. 60. And his mother answering
said,
[Note:
By
no means, but he shall be called John. 61. And they said
to her, There is none among thy kindred who is called by that name.
62. And they made signs to his father how he wished him to be
called. 63. And having asked for writing tables, he wrote,
saying, John is his name: and all wondered. 64. And his
mouth was instantly opened, and he spake, blessing God. 65. And
fear fell upon all their neighbors, and in all the mountainous district
of Judea all these words were made known. 66. And all who
had heard put them in their heart, saying, What (or Who) shall this
child be? And the hand of the Lord was with him. |
The amount
of this narrative is, that the birth of John was distinguished by various
miracles, which gave reason to expect, that something great and remarkable would
appear in the child himself at a future period. For the Lord determined to
confer upon him from the womb remarkable tokens, that he might not afterwards
come forward, as an obscure and unknown person, from the crowd, to discharge the
office of a Prophet. First Luke relates, that Mary remained about three months
with her cousin, — or, in other words, till the birth of the child: for it is
probable that she had no other reason for staying so long, but to enjoy the
exhibition of divine grace, which had been suggested to her by the angel for the
confirmation of her faith.
58.
And her neighbors and
relatives heard
It may admit of doubt, whether the wonderful kindness of God was estimated by
those persons from the simple fact of her being blessed with a child, or whether
they had previously heard that an angel appeared to Zacharias, and promised to
him a son. This was certainly no ordinary divine favor, that, out of the course
of nature, a barren woman at a very advanced age had brought forth a child. It
is possible that, on this ground alone, they magnified the divine goodness. On
the eighth day, from a sense of duty or from courtesy, as is customary on such
occasions, some people assemble; but God takes occasion from it to make them
witnesses and spectators of his power and glory. There can be no doubt but the
extraordinary birth brought a greater crowd. They had reckoned it a prodigy to
see an old and barren woman suddenly become pregnant; and now that the child is
born, their astonishment is renewed and increased. We infer from the words of
Luke that, though they circumcised their children at home, they were not wont to
do so without collecting a numerous assembly: and with good reason, for it was a
common sacrament of the church, and it was not proper to administer it in a
secret or private manner.
59.
And they called him
Zacharias, by the name of his father
We know that names were originally given to men, either from some occurrence, or
even by prophetic inspiration, to point out some secret work of God. After a
long period, when there was such a profusion of names, that it became
inconvenient to form new ones every day, people satisfied themselves with the
old and received names, and called their children by the names of their
ancestors. Thus before the father of John, there were many called Zacharias, and
perhaps they were the descendants of the “son of Barachias,” (Matthew
23:35.) Use and wont, we are aware, is generally taken for law, and so
these persons contended that the prevailing custom should be observed as to the
name of the child. Though we must not imagine that there is any sacredness in
names, yet no judicious person will deny that, in this matter, believers ought
to make a godly and profitable selection. They ought to give their children such
names as may serve to instruct and admonish them, and consequently to take the
names of holy fathers — for the purpose of exciting their children to imitate
them — rather than adopt those of ungodly persons.
60.
And his mother answering
said It is
uncertain if Elisabeth spoke this by inspiration. But when Zacharias saw the
punishment inflicted on him for being too slow in believing, he probably
informed his wife by writing what the angel had enjoined respecting the name,
(ver. 13,) otherwise he would not have obeyed the command of God. Why this name
was given to the Baptist by divine authority, I have already explained. The
relatives, though unacquainted with the reason, are affected by the strangeness
of the occurrence, particularly as they conjecture it did not take place without
design.
64.
And his mouth was
instantly opened
God puts honor on the birth of his prophet by restoring speech to his father:
for there can be no doubt that this benefit was delayed till that day with the
express object and design of fixing the eyes of men upon John. Zacharias
spake, blessing God He did so, not only for the purpose of testifying his
gratitude, but to inform his relatives and neighbors, that this punishment had
been inflicted on him, because he had been too slow to believe: for he was not
ashamed to unite with his own dishonor the praises of the divine glory. Thus it
became universally known, that the birth of the child was not an accidental or
ordinary event, but had been promised by an announcement from heaven.
[Note:
65.
And fear fell upon all
This fear mentioned by Luke proceeded from a feeling of the divine power: for
the works of God ought to be contemplated by us with such reverence as to affect
our minds with seriousness.
[Note:
God does not
amuse us with his miracles, but arouses the senses of men, which he perceives to
be in a dormant state.
[Note:
Luke says also that the
report of those things was circulated in all the mountainous district of
Judea And yet many derived no advantage from the temporary impression of the
power of God: for, when John began to exercise his office as an instructor,
there were few that remembered what wonders had attended his birth. It was not
merely, however, for the sake of those who heard them, that God determined to
spread abroad the report of those events, but to establish, in all ages, the
certainty of the miracle, which was then universally known. Meanwhile, a general
mirror of human ingratitude is here placed before our eyes: for, while trifling
and frivolous occurrences remain firmly in our minds, those which ought to
produce a constant recollection of divine favors immediately fade and disappear.
Luke does not speak of
stupid men, or actual despisers of God: for he says that they put them in
their heart: that is, they applied eagerly to the consideration of them.
Some probably continued to remember, but the greater part rapidly shook off the
fear which they had experienced. It deserves our notice that they were far from
mistaking the design, when they interpreted the miracles which they saw as
relating to the future excellence of the child: for such, we have said, was the
design of God, that John should afterwards come forth with the highest
reputation. And the hand of the Lord was with him The meaning is, that
the grace of God was strikingly visible in many respects, and showed manifestly
that he was not an ordinary person. It is a figurative mode of expression, and
denotes that the power of God was as fully manifested as if his hand had been
visibly seen, so that all readily acknowledged the presence of God.
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67. And
Zacharias his father was filled with the Holy Ghost, and prophesied,
saying: 68. Blessed be the Lord God of israel, because he
hath visited, and hath brought redemption to his people: 69. And
he hath raised up the horn
[Note:
of
salvation to us in the house of his servant David, (70. As
he spake by the mouth of his holy prophets, who have been from every
age,)
[Note:
71. Salvation
from our enemies, and from the hand of all who hated us: 72. To
perform the mercy to our fathers, and to have remembrance of his holy
covenant, 73. According to the oath,
[Note:
which
he sware to Abraham our father, to give to us, 74. That,
being delivered out of the hand of our enemies, we may serve him without
fear, 75. In holiness and righteousness before him all the
days of our life. |
67.
Zacharias was filled with
the Holy Ghost
We have lately explained this phrase to mean, that the servants of God received
more abundantly the grace of the Spirit, of which, at other times, they were not
destitute. Thus we read, that the Spirit was given to the prophets: not that on
other occasions they wanted it, but that the power of the Spirit was more fully
exerted in them, when the hand of God, as it were, brought them into public
view, for the discharge of their office. We must observe, therefore, the manner
in which Luke connects the two clauses: he was filled with the Holy Ghost,
and prophesied This implies that divine inspiration, at that time, rested
upon him in an extraordinary measure, in consequence of which he did not speak
like a man or private person, but all that he uttered was heavenly instruction.
Thus also Paul connects prophecy with the Spirit.
“Quench not the Spirit:
despise not prophesyings,”
(1 Thessalonians 5:19, 20.)
which teaches us that to
despise instruction is to “quench” the light of “the Spirit.” This was a
remarkable instance of the goodness of God, that not only did Zacharias recover
the power of speech, which he had not enjoyed for nine months, but his tongue
became the organ of the Holy Spirit.
68.
Blessed be the Lord God
Zacharias commences with thanksgiving, and in the raptures of the prophetic
spirit describes the fulfillment of the redemption formerly promised in Christ,
on which the safety and prosperity of the church depended. The reason why the
Lord, to whose government the whole world is subject, is here called the
God of Israel, will more fully appear from what follows, that to the seed of
Abraham, in a peculiar manner, the Redeemer had been promised. Since, therefore,
God had deposited with one nation only his covenant, of which Zacharias was
about to speak, he properly mentions the name of that nation, for which the
grace of salvation was especially, or at all events in the first instance,
designed.
The word
ἐπεσκέψατο,
he hath visited,
contains an implied
contrast: for the face of God had been turned away for a time from the unhappy
children of Abraham. To such a depth of calamity had they sunk, and with such a
mass of distresses were they overwhelmed, that no one entertained the thought
that the eye of God was upon them. This visitation of God, which Zacharias
mentions, is declared to be the cause and origin of redemption. The statement
may be resolved in this manner. God looked upon (ἐπεσκέψατο)
his people, that he might redeem them
Now, as those whom God redeems must be prisoners, and as this redemption is
spiritual in its nature, we conclude from this passage, that even the holy
fathers were made free from the yoke of sin and the tyranny of death, only
through the grace of Christ; for it is said that Christ was sent as a Redeemer
to the holy and elect people of God. But it will be objected, if redemption was
brought by Christ at that time when he appeared clothed in flesh, it follows,
that those believers who died before he came into the world were “all their
lifetime” slaves of sin and death: which would be highly absurd. I reply, the
power and efficacy of that redemption, which was once exhibited in Christ, have
been the same in all ages.
69.
He hath raised up the horn
of salvation
That is, saving power:
[Note:
for, when
the throne of David was cast down, and the people scattered, the hope of
salvation had to all appearance perished. Zacharias alludes to the predictions
of the prophets, which hold out that a sudden revival would take place, when the
state of affairs should have become melancholy and desperate. This mode of
expression is borrowed from the passage,
“There will I make the
horn of David to bud: I have ordained a lamp for mine anointed,” (Psalm 132:17.)
But if it is only in
Christ that God has put forth his power to save us, we are not at liberty
to depart from that method, if we desire to obtain salvation from God. Let it be
also observed, that this horn brings salvation to believers, but
terror to the ungodly, whom it scatters, or bruises and lays prostrate.
Of his servant David
He is so denominated, not only because, like any one of the godly, he worshipped
God, but for this other reason, that he was his chosen servant to rule and save
his people, and thus to represent, along with his successors, the person and
office of Christ. Though there remained among the Jews, at that time, no trace
of a kingdom, Zacharias, resting on the promises of God, does not hesitate to
call David the servant of God, in whom God gave an example of the
salvation which was to come.
[Note:
Now that
the throne of Christ is erected amongst us, that thence he may govern us, it
follows that he is actually appointed to us the author of salvation.
70.
As he spake
That the salvation which is said to have been brought by Christ may not be
thought doubtful on the score of novelty, he adduces as witnesses all the
Prophets, who, though they were raised up at different times, yet with one
consent teach, that salvation is to be expected from Christ alone. Nor was it
the sole design of Zacharias to celebrate the truth and faithfulness of God, in
performing and fulfilling what he formerly promised. His object rather was to
draw the attention of believers to the ancient predictions, that they might
embrace, with greater certainty and cheerfulness, the salvation offered to them,
of which the Prophets from the beginning had testified. When Christ comes forth
adorned,
[Note:with the
testimonies of all the Prophets, our faith in him rests on a truly solid
foundation.
He calls them holy prophets, to
secure for their words greater authority and reverence. They were not
inconsiderable or ordinary witnesses, but were of the first rank,
[Note:
] and
furnished with a public commission, having been separated from the common
people, for that purpose, by divine authority. To inquire minutely how each of
the prophets gave testimony to Christ, would lead us into a long dissertation.
Let it suffice for the present to say, that they all uniformly make the hope of
the people, that God would be gracious to them, to rest entirely on that
covenant between God and them which was founded on Christ, and thus speak
plainly enough of the future redemption, which was manifested in Christ. To this
purpose are many striking passages, which contain no dark prophecies respecting
Christ, but point him out, as it were, with the finger. But our chief attention
is due to the signature of the divine covenant; for he that neglects this will
never understand any thing in the prophets: as the Jews wander wretchedly
[Note:
in reading the
Scripture, in consequence of giving their whole study to words, and wandering
from the main design.
71.
Salvation from our enemies
Zacharias explains more clearly the power and office of Christ. And certainly it
would be of little or no advantage to learn that Christ was given to us, unless
we also knew what he bestows. For this reason he states more fully the purpose
for which the horn of salvation was raised up: that believers may
obtain salvation from their enemies Unquestionably, Zacharias was well
aware, that the principal war of the church of God is not with flesh and blood,
but with Satan and all his armament, by which he labors to accomplish our
everlasting ruin. Though the Church is also attacked by outward foes, and is
delivered from them by Christ, yet, as the kingdom of Christ is spiritual, it is
chiefly to Satan, the prince of this world, and all his legions, that the
present discourse relates. Our attention is also directed to the miserable
condition of men out of Christ, lying prostrate under the tyranny of the devil:
otherwise, out of his hand, out of his power, Christ would not deliver his own
people. This passage reminds us that, so long as the Church continues her
pilgrimage in the world, she lives amongst her foes, and would be exposed to
their violence, if Christ were not always at hand to grant assistance. But such
is the inestimable grace of Christ, that, though we are surrounded on every side
by enemies, we enjoy a sure and undoubted salvation. The mode of expression may
seem harsh, salvation from our enemies; but the meaning is obvious. No
machinations or power, no wiles, no attacks will prevent our being delivered
from them and saved “in the Lord with an everlasting salvatlon,” (Isaiah
45:17.)
72.
To perform the mercy
Zacharias again points out the fountain from which redemption flowed, the
mercy and gracious covenant of God. He assigns the reason why God was
pleased to save his people. It was because, being mindful of his promise, he
displayed his mercy. He is said to have remembrance of his covenant,
because there might be some appearance of forgetfulness during that long delay,
in which he allowed his people to languish under the weight of very heavy
calamities. We must carefully attend to this order. First, God was moved by pure
mercy to make a covenant with the fathers. Secondly, He has linked the salvation
of men with his own word.
[Note:
Thirdly, He
has exhibited in Christ every blessing, so as to ratify all his promises: as,
indeed, their truth is only confirmed to us when we see their fulfillment in
Christ. Forgiveness of sins is promised in the covenant, but it is in the blood
of Christ. Righteousness is promised, but it is offered through the atonement of
Christ. Life is promised, but it must be sought only in the death and
resurrection of Christ. This too is the reason why God commanded of old, that
the book of the law should be sprinkled with the blood of the sacrifice, (Exodus
24:8; Hebrews 9:19, 20.) It is also worthy of notice, that Zacharias speaks of
the mercy performed in his own age, as extending to the fathers who were
dead, and who equally shared in its results. Hence it follows, that the grace
and power of Christ are not confined by the narrow limits of this fading life,
but are everlasting; that they are not terminated by the death of the flesh, for
the soul survives the death of the body, and the destruction of the flesh is
followed by the resurrection. As neither Abraham, nor any of the saints, could
procure salvation to himself by his own power or merits, so to all believers,
whether living or dead, the same salvation has been exhibited in Christ.
73.
According to the oath
There is no word in the Greek original for the preposition according to:
but it is a common and well understood principle of language, that when the
accusative case is put absolutely, there is a preposition to be understood, by
which it is governed. The oath is mentioned, for the purpose of
expressing more fully the firmness and sacredness of his truth: for such is his
gracious condescension, that he deigns to employ his name for the support of our
weakness. If his bare promises do not satisfy us, let us at least remember this
confirmation of them; and if it does not remove all doubt, we are chargeable
with heinous ingratitude to God, and insult to his holy name.
To give to us
Zacharias does not enumerate the several points of God’s covenant, but shows
that God’s purpose, in dealing so kindly and mercifully with his people, was to
redeem them.
74.
That being delivered out
of the hand of our enemies
His purpose was, that, being redeemed, they might dedicate and consecrate
themselves entirely to the Author of their salvation. As the efficient cause of
human salvation was the undeserved goodness of God, so its final cause is, that,
by a godly and holy life, men may glorify his name. This deserves careful
attention, that we may remember our calling, and so learn to apply the grace of
God to its proper use. We must meditate on such declarations as these:
“God hath not called us
unto uncleanness, but unto holiness,”
(1 Thessalonians 4:7.)
We are “redeemed with a
great price,” (1 Corinthians 6:20,) “the precious blood of Christ,” (1
Peter 1:18,19,) not that we may serve “the lusts of the flesh,” (2 Peter
2:18,) or indulge in unbridled licentiousness, but that Christ may reign in us.
We are admitted by adoption into the family of God, that we, on our part, may
yield obedience as children to a father. For “the kindness and love (φιλανθρωπία)
of God our Savior toward man,” (Titus 3:4,) “hath appeared unto all men,
teaching us that, denying ungodliness and worldly lusts, we should live soberly,
righteously, and godly,” (Titus 2:11,12.) And so Paul, when he wishes powerfully
to exhort believers to consecrate themselves to God, “in newness of life,”
(Romans 6:4,) and, “putting off, concerning the former conversation, the old
man,” (Ephesians 4:22,) to render to him a “reasonable service,” “beseeches them
by the mercies of God,” (Romans 12:1.) Scripture is full of declarations of this
nature, which show that we “frustrate the grace” (Galatians 2:21) of Christ, if
we do not follow out this design.
That we may serve him
without fear
This deserves our attention: for it implies that we cannot worship God in a
proper manner without composure of mind. Those who are ill at ease, who have an
inward struggle, whether God is favorable or hostile to them, whether he accepts
or rejects their services,—in a word, who fluctuate in uncertainty between hope
and fear, will sometimes labor anxiously in the worship of God, but never will
sincerely or honestly obey him. Alarm and dread make them turn from him with
horror; and so, if it were possible, they would desire that there were, “no
God,” (Psalm 14:1.) But we know, that no sacrifice is acceptable to God, which
is not offered willingly, and with a cheerful heart. Before men can truly
worship God, they must obtain peace of conscience, as David speaks,
“There is forgiveness with thee, that thou mayest be feared,” (Psalm
130:4:) for those to whom God has given peace are graciously invited and led
to approach him willingly and with a cheerful desire to worship him. Hence too
Paul deduces that maxim, that “whatsoever is undertaken without faith is sin,”
(Romans 14:23.) But since God reconciles men to himself in Christ, since by his
protection he keeps them safe from all fear, since he has committed their
salvation to his own hand and guardianship, we are justly declared by Zacharias
to be delivered by his grace from fear. And so the prophets describe it as
peculiar to his reign, that,
“they shall sit every man
under his vine, and under his fig-tree, and none shall make them afraid,” (Micah
4:4.)
75.
In holiness and
righteousness
As the rule of a good life has been reduced by God to two tables, (Exodus 31:18;
34:1,) so Zacharias here declares, that we serve God in a proper manner, when
our life has been framed to holiness and righteousness. Holiness, beyond
all question, denotes—as even Plato knew the duties of godliness,
[Note:
which
relate to the first table of the law. Righteousness, again, extends to
all the duties of charity: for God requires nothing more from us in the second
table of the law, than to render to every one what belongs to him. It is added,
before him, to instruct believers, that it is not enough if their lives
are decently regulated before the eyes of men, and their hands, and feet, and
whole body, restrained from every kind of open wickedness: but they must live
according to the will of God, who is not satisfied with professions of holiness,
but looks chiefly on the heart.
Lastly, That no man may consider his
duties to be at an end, when he has worshipped God for a certain period,
Zacharias declares that men have been redeemed on the condition
[Note:
] that they
shall continue to devote themselves to the worship of God all the days of
their life And certainly, as redemption is eternal, the remembrance of it
ought never to pass away; as God adopts men into his family for ever, their
gratitude ought not to be transitory or of short continuance; and, in a word, as
“Christ both died and rose, and revived” for them, it is proper that he should
be “Lord both of the dead and living,” (Romans 14:9.) So Paul, in a passage
which I lately quoted, enjoins us to
“live soberly,
righteously, and godly, in this present world; looking for that blessed hope,
and the glorious appearing of the great God and our Savior Jesus Christ; who
gave himself for us, that he might redeem us from all iniquity, and purify unto
himself a peculiar people, zealous of good works,”
(Titus 2:12-14.)
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76. And
thou, child, shalt be called the Prophet of the Highest. for thou shalt
go before the face of the Lord to prepare his ways, 77. To
give knowledge of salvation to his people by the forgiveness of their
sins: 78. Through the bowels of the mercy of our God, by
which the Eastern sky
[Note:
hath
visited us, 79. That he might give light to those who were
sitting in darkness and the shadow of death, to guide our feet into the
way of peace. 80. And the child grew, and became strong in
spirit, and was in the deserts till the day of his showing unto Israel. |
76.
And thou, child
Zacharias again returns to commend the grace of Christ, but does this, as it
were, in the person of his son, by describing briefly the office to which he had
been appointed as an instructor. Though in a little infant eight days old he
does not yet observe prophetical endowments, yet turning his eyes to the purpose
of God, he speaks of it as a thing already known. To be called means here
to be considered and openly acknowledged as the prophet of God. A secret
calling of God had already taken place. It only remained that the nature of that
calling should be manifested to men. But as the name Prophet is general,
Zacharias, following the revelation brought to him by the angel, affirms that he
would be the usher
[Note:
or herald
of Christ. He says, thou shalt go before the face of the Lord: that is,
thou shalt discharge the office of turning men by thy preaching to hear the
Lord. The reason why John, when he had nearly finished his course, affirmed that
he was not a prophet of God, is explained by me at the proper place,
(John 1:21,) and in what manner he was to prepare his ways we shall
afterwards see.
77.
To give knowledge of
salvation
Zacharias now touches the principal subject of the gospel, when he says that the
knowledge of salvation consists in the forgiveness of sins. As we
are all “by nature the children of wraths” (Ephesians 2:3,) it follows, that we
are by nature condemned and ruined: and the ground of our condemnation is, that
we are chargeable with unrighteousness. There is, therefore, no other provision
for escaping eternal death
[Note:
but by God
“reconciling us unto
himself, not imputing our trespasses unto us,”
(2 Corinthians 5:19.)
That this is the only righteousness
which remains to us before God, may be easily gathered from the words of
Zacharias. For whence comes salvation, but from righteousness? But if the
children of God have no other way of obtaining the knowledge of salvation
except through the forgiveness of sins, it follows, that righteousness
must not be sought in any other quarter. Proud men attempt to forge and
manufacture a righteousness out of the merits of good works. True righteousness
is nothing else than the imputation of righteousness, when God, out of free
grace, acquits us from guilt. Besides, it ought to be observed that Zacharias is
not speaking of “strangers from the covenants of promise,” (Ephesians
2:12) but of the people of God. Hence it follows, that not only does the
commencement of righteousness depend on the forgiveness of sins, but it
is by imputation
[Note:
that
believers are righteous before God to the very end: for they cannot appear
before his tribunal in any other way than by betaking themselves daily to a free
reconciliation.
78.
Through the bowels
[Note:
of mercy
In so great a benefit Zacharias justly extols the mercy of God, and not
satisfied with merely calling it the salvation which was brought by Christ, he
employs more emphatic language, and says that it proceeded from the very
bowels of the mercy of God. He then tells us metaphorically, that the great
mercy of God has made the day to give light to those who were sitting in
darkness Oriens, in the Latin version of this passage, is not a participle:
for the Greek word is
ἀνατολή,
that is, the
Eastern region, as contrasted with the West. Zacharias extols the mercy
of God, as manifested in dispelling the darkness of death, and restoring to the
people of God the light of life. In this way, whenever our salvation is the
subject, we ought to raise our minds to the contemplation of the divine mercy.
There appears to be an allusion to a prediction of Malachi, in which Christ is
called “the Sun of Righteousness,” and is said to “arise with healing in his
wing,” (Malachi 4:2,) that is, to bring health in his rays.
79.
That he might give light
to those who were sitting in darkness
As to light and darkness, there are similar modes of expression in
Isaiah: such as,
“The people that walked in
darkness have seen a great light: they that dwell in the land of the shadow of
death, upon them hath the light shined,”
(Isaiah 9:1;)
and in many other
passages. These words show, that out of Christ there is no life-giving light in
the world, but every thing is covered by the appalling darkness of death. Thus,
in another passage, Isaiah testifies that this privilege belongs peculiarly to
the church alone.
“Behold, the darkness
shall cover the earth, and gross darkness the people: but the Lord shall arise
upon thee, and his glory shall be seen upon thee,”
(Isaiah 60:2.)
But how could it be said that the
Israelites, on whose hearts the Lord always shone by faith, were sitting in
the shadow of death? I reply, the godly, who lived under the law were
surrounded on every side by the darkness of death, and beheld at a distance, in
the coming of Christ, the light that cheered and preserved them from being
overwhelmed by present death. Zacharias may have had in view the wretched
condition of his own age. But it is a general truth, that on all the godly, who
had ever lived, or who were afterwards to live, there arose in the coming of
Christ a light to impart life: for it even diffused life over the dead. To
sit is of the same import as to lie:
[Note:
] and so
Isaiah enjoins the Church, “Arise, for thy light is come,” (Isaiah 60:1.)
To guide our feet
By this expression Zacharias points out, that the highest perfection of all
excellence and happiness is to be found in Christ alone. The word Peace
might indeed be taken in its literal sense, which would not be unsuitable: for
the illumination brought by Christ tends to pacify the minds of men. But as the
Hebrew word
שלום,
peace, denotes every kind of prosperity, Zacharias intended, I doubt not,
to represent Christ as the author of perfect blessedness, that we may not seek
the smallest portion of happiness elsewhere, but may rest on Christ alone, from
a full conviction that in him we are entirely and completely happy. To this
purpose are those words of Isaiah,
“The sun shall be no more
thy light by day, neither for brightness shall the moon give light unto thee:
but the Lord shall be unto thee an everlasting light, and thy God thy glory,”
(Isaiah 60:19.)
But if the mere sight of
his Son, while still a child, led Zacharias to discourse in so lofty a strain
respecting the grace and power of Christ, before he was born, are not they so
much the more ungrateful, who, now that Christ has died, and risen, and ascended
to heaven, and sat down at his Father’s right hand, speak disrespectfully of him
and of his power, to which the Holy Spirit bore testimony, while he was still in
his mother’s womb? We must bear in mind what I have already mentioned, that
Zacharias spake not from himself, but that the Spirit of God directed his
tongue.
And the child grew
This is added by Luke for continuing the thread of the history. First, he
mentions that John became strong in spirit: which implies that the great
and uncommon excellence of the child gave proof that there dwelt in him a
Heavenly Spirit. Next, he tells us, that John remained unknown in the deserts
till the day of his showing, that is, till the day on which the Lord had
purposed to bring him into public view. Hence we conclude, that John, though he
was fully aware of his calling, made no advances before the appointed time, but
awaited the call of God.
[With gratitude to the
Christian Classics Ethereal Library for this text.]
