AN

EXPOSITION,

WITH

PRACTICAL OBSERVATIONS, OF THE GOSPEL

ACCORDING TO

ST. LUK E.

We are now entering into the labours of another evangelist; his name Luke, which some take to be a contraction of Lucilius; born at Antioch, so St. Jerom. Some think that he was the only one of all the penmen of the scripture, that was not of the seed of Israel. He was a Jewish proselyte, and, as some conjecture, converted to Christianity by the ministry of St. Paul at Antioch; and after his coming into Macedonia, (Acts 16. 10,) he was his constant companion. He had employed himself in the study and practice of physic: hence Paul calls him Luke the beloved physician, Col. 4. 14. Some of the pretended ancients tell you that he was a painter, and drew a picture of the virgin Mary. But Dr. Whitby thinks that there is nothing certain to the contrary; and that therefore it is probable that he was one of the seventy disciples, and a follower of Christ when he was here upon earth; and if so, he was a native Israelite. I see not what can be objected against this, except some uncertain traditions of the ancients, which we can build nothing upon, and against which may be opposed the testimonies of Origen and Epiphanius, who both say that he was one of the seventy disciples. He is supposed to have written this Gospel when he was associated with St. Paul in his travels, and by direction from him: and some think that this is the bro ther whom Paul speaks of, (2 Cor. 8. 18,) whose praise is in the Gospel throughout all the churches of Christ; as if the meaning of it were, that he was celebrated in all the churches for writing this Gospel; and that St. Paul means this when he speaks sometimes of his Gospel, as Rom. 2. 16. But there is no ground at all for that. Dr. Cave observes, that his way and manner of writing are accurate and exact, his style polite and elegant, sublime and lofty, yet perspicuous; and that he expresses himself in a vein of purer Greek than is to be found in the other writers of the holy story. Thus he relates divers things more copiously than the other evangelists; and thus he especially treats of those things which relate to the priestly office of Christ. It is uncertain when, or about what time, this Gospel was written. Some think that it was written in Achaia, during his travels with Paul, seventeen years, (twenty-two years, say others,) after Christ's ascension; others, that it was written at Rome, a little before he wrote his history of the Acts of the Apostles, (which is a continuation of this,) when he was there with Paul, while he was a prisoner, and preaching in his own hired house, with which the history of the Acts concludes; and then Paul saith that only Luke was with him, 2 Tim. 4. 11. When he was under that voluntary confinement with Paul, he had leisure to compile these two histories: (and many excellent writings the church has been indebted to a prison for :) if so, it was written about twenty-seven years after Christ's ascension, and about the fourth year of Nero. Jerom saith, He died when he was eighty-four years of age, and was never married. Some write, that he suffered martyrdom; but if he did, where and when is uncertain. Nor indeed is there much more credit to be given to the Christian traditions concerning the writers of the New Testament than to the Jewish traditions concerning those of the Old Testament.

St. Luke's Preface to his Gospel.

CHAPTER I.

The narrative which this evangelist gives us (or rather God by him) of the life of

Christ, begins earlier than either Matthew or Mark; we have reason to thank

God for them all, as we have for all the gifts and graces of Christ's ministers, which in one make up what is wanting in the other, while all put together

make a harmony. In this chapter, we have, I. Luke's preface to his Gospel, or his epistle dedicatory to his friend, Theophilus, v. 1-4. II. The prophecy and history of the conception of John Baptist, who was Christ's forerunner, v. 5-25. III. The annunciation of the Virgin Mary, or the notice given to her that she should be the mother of the Messiah, v. 26-38. IV. The interview they were both with child of those pregnant births, and the prophecies they

between Mary the mother of Jesus and Elisabeth the mother of John, when both uttered upon that occasion, v. 39-56. V. The birth and circumcision of John Baptist, six months before the birth of Christ, v. 57-66. VI. Zacharias's song of praise, in thankfulness for the birth of John, and in prospect of the birth of Jesus, v. 67-79, VII. A short account of John Baptist's infancy, v. 80. And these do more than give us an entertaining narrative; they will lead us into the understanding of the mystery of godliness, God manifest in the flesh.

a John 15. 27. Heb. 2. 3. 1 Pet. 5. 1. 2 Pet. 1. 16. 1 John 1. 1.

NOTES TO CHAPTER I.

V. 1-4. Complimental prefaces and dedications, the language of flattery, and the food and fuel of pride, are justly condemned by the wise and good: but it doth not therefore follow, that such as are useful and instructive are to be run down; such is this, in which St. Luke dedicates his Gospel to his friend Theophilus, not as to his patron, though he was a man of honour, to protect it, but as to his pupil, to learn it, and hold it fast. It is not certain who this Theophilus was; the name signifies a friend of God; some think that it does not mean any particular person, but every one that is a lover of God; Dr. Hammond quotes some of the ancients understanding it so: and then it teaches us, that those who are truly lovers of God, will heartily welcome the Gospel of Christ, the design and tendency of which are, to bring us to God. But it is rather

Year of the World 3998. ORASMUCH as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us,

FOR

2 Even as they delivered them unto us, which from the beginning "were eyewitnesses, and ministers of the word;

3 It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus,d

4 That thou mightest know the certainty of those things wherein thou hast been instructed.

Rom. 15. 16. Eph. 3. 7. 4. 11, 12. c Acts 11.4. d Acts 1. 1. e John 20. 31. to be understood of some particular person, probably a magistrate; because Luke gives him here the same title of respect which St. Paul gave to Festus the governor, páTIOTE, (Acts 26. 25,) which we there translate most noble Festus, and here most excellent Theophilus. Note, Religion does not destroy civility and good manners, but teaches us, according to the usages of our country, to give honour to them to whom honour is due.

Now observe here,

I. Why St. Luke wrote this Gospel; it is certain that he was moved by the Holy Ghost, not only to the writing, but in the writing of it; but in both he was moved as a reasonable creature, and not as a mere machine; and he was made to consider,

1. That the things he wrote of were things that were most

CHAPTER I.

5 THERE was in the days of Herod the king
of Judea, a certain priest named Zacharias,
of the course of Abia: and his wife was of the
daughters of Aaron, and her name was Elisabeth.
6 And they were both righteous "before God,
walking in all the commandments and ordinances
of the Lord, blameless.

7 And they had no child, because that Elisabeth
f Matt. 2.1. g1 Chr. 24. 10. Neh. 12. 4, 17.

surely believed among all Christians, and therefore things which
they ought to be instructed in, that they may know what they
believe; and things which ought to be transmitted to posterity,
(who are as much concerned in them as we are,) and, in order
to that, to be committed to writing, which is the surest way of
conveyance to the ages to come. He will not write about
things of doubtful disputations, things about which Christians
may safely differ from one another, and hesitate within them-
selves; but the things which are, and ought to be, most surely
δεξίευες, πράγματα πεπληροφορημένα-the things which were per-
formed, (so some,) which Christ and his apostles did, and did
with such circumstances as gave a full assurance that they were
really done, so that they have gained an established lasting
credit. Note, Though it is not the foundation of our faith, yet
it is a support to it, that the articles of our creed are things
that have been long most surely believed. The doctrine of Christ
is what thousands of the wisest and best of men have ventured
their souls upon with the greatest assurance and satisfaction.
2. That it was requisite there should be a declaration made
in order of those things; that the history of the life of Christ
should be methodized, and committed to writing, for the greater
certainty of the conveyance. When things are put in order,
we know the better where to find them for our own use, and how
to keep them for the benefit of others.

3. That there were many who had undertaken to publish narratives of the life of Christ; many well-meaning people, who designed well, and did well, and what they published had done good, though not done by divine inspiration, nor so well done as might be, nor intended for perpetuity. Note, (1.) The labours of others in the Gospel of Christ, if faithful and honest, we ought to commend and encourage, and not to despise, though chargeable with many deficiencies. (2.) Others services to Christ must not be reckoned to supersede ours, but rather to quicken them.

Year of the World 3998.

was barren, and they both were now well stricken
in years.
course,
8 And it came to pass, that while he executed
the priest's office before God in the order of his

temple of the Lord.
9 According to the custom of the priest's office,
his lot was to burn incense when he went into the

from above, it seemed good to me to communicate it;" for such
a talent as this ought not to be buried.
h Gon. 7. 1. 1 Kings 9. 4. 2 Kings 20. 3. i 1 Cor. 11. 2. Phil. 3. 6. k Ex. 30. 7, 8.

these things in order, not that thou mayest give reputation to the
work, but that theu mayest be edified by it; (v. 4,) That thou
II. Observe why he sent it to Theophilus; "I wrote unto thee
mightest know the certainty of those things wherein thou hast been
instructed."
things either before his baptism, or since, or both, according to
the rule, Matt. 28. 19, 20. Probably, Luke had baptized him,
and knew how well instructed he was ; περὶ ὧν κατηχήθης—con-
1. It is implied, that he had been instructed in these
cerning which thou hast been catechized; so the word is; the most
knowing Christians began with being catechized. Theophilus
was a person of quality, perhaps of noble birth; and so much the
more pains should be taken with such when they are young, to
teach them the principles of the oracles of God, that they may
be fortified against the temptations, and furnished for the op-
portunities, of a high condition in the world. 2. It was intended
stand them more clearly, and believe them more firmly. There
is a certainty in the Gospel of Christ, there is that therein which
that he should know the certainty of those things, should under-
we may build upon; and those who have been well instructed in
the things of God when they were young, should afterward give
diligence to know the certainty of those things; to know not only
give a reason of the hope that is in us.
what we believe, but why we believe it, that we may be able to

begin the Gospel with the baptism of John, and his ministry, which commenced about six months before our Saviour's public V. 5-25. The two preceding evangelists had agreed to ministry; (and now, things being near a crisis, six months was a deal of time, which before was but a little ;) and therefore, this evangelist, designing to give a more particular account than had been given of our Saviour's conception and birth, determines to do so of John Baptist, who in both was his harbinger and foreevangelist determines thus, not only because it is commonly reckoned a satisfaction and entertainment to know something of runner, the morning-star to the Sun of righteousness. The the original extraction and early days of those who afterward prove great men, but because in the beginning of these there ward proved; in these verses our inspired historian begins as early as the conception of John Baptist. Now observe here, were many things miraculous, and presages of what they afterdays of Herod the king, who was a foreigner, and a deputy for the Romans, who had lately made Judea a province of the emI. The account given of his parents; (v. 5,) They lived in the pire. This is taken notice of, to show that the sceptre was quite departed from Judah, and therefore that now was the time for Shiloh to come, according to Jacob's prophecy, Gen. 49. 10. The family of David was now sunk, when it was to rise, and flourish again, in the Messiah. Note, None ought to despair of the reviving and flourishing of religion, even then when civil liberties are lost. Israel is enslaved, yet then comes the Glory of Israel.

4. That the truth of the things he had to write, was confirmed by the concurring testimony of those who were competent and unexceptionable witnesses of them; what had been published in writing already, and what he was now about to publish, agreed with that which had been delivered by word of mouth, over and over, by those who from the beginning were eyewitnesses, and ministers of the word, v. 2. Note, (1.) The apostles were ministers of the word of Christ, who is the Word, (so some understand it,) or of the doctrine of Christ; they, having received it themselves, ministered it to others, 1 John 1. 1. They had not a Gospel to make as masters, but a Gospel to preach as ministers. (2.) The ministers of the word were eyewitnesses of the things which they preached, and, which is also included, ear-witnesses. They did themselves hear the doctrine of Christ, and see his miracles, and had them not by report, at second hand; and therefore they could not but speak, with the greatest assurance, the things they had seen and heard, Acts 4. 20. (3.) They were so from the beginning of Christ's ministry, .2. He had his disciples with him, when he wrought his first miracle, John 2. 11. They companied with him all the his name Zacharias. No families in the world were ever so time that he went in and out among them, (Acts 1. 21,) so that honoured of God as those of Aaron and David; with one was Now the father of John Baptist was a priest, a son of Aaron; they not only heard and saw all that which was sufficient to made the covenant of priesthood, with the other that of royalty; confirm their faith, but, if there had been any thing to shock they had both forfeited their honour, yet the Gospel again puts it, they had opportunity to discover it. (4.) The written Gos- honour upon both in their latter days, on that of Aaron in John pel, which we have to this day, exactly agrees with the Gospel Baptist, on that of David in Christ, and then they were both exwhich was preached in the first days of the church. (5.) That tinguished and lost. Christ was of David's house, his forerunbe himself had a perfect understanding of the things he wrote of, from the first, v. 3. Some think that here is a tacit reflec- way to his kingly authority and dignity. This Zacharias was tion upon those who had written before him, that they had not of the course of Abia; when in David's time the family of Aaron ner of Aaron's, for his priestly agency and influence opened the a perfect understanding of what they wrote, and therefore, was multiplied, he divided them into twenty-four courses, for Here am I, send me; (facit indignatio versum-my wrath im- the more regular performance of their office, that it might never pels my pen;) or rather, without reflecting on them, he asserts his own ability for this undertaking; "It seemed good to me, The eighth of those was that of Abia, (1 Chr. 24. 10,) who was having attained to the exact knowledge of all things, avwev-descended from Eleazar, Aaron's eldest son: but Dr. Lightfoot from above; so I think it should be rendered; for if he meant suggests, that many of the families of the priests were lost in be either neglected for want of hands, or engrossed by a few. the same with from the beginning, (v. 2,) as our translation inti- the captivity, so that after their return they took in those of mates, he would have used the same word. [1.] He had dili- other families, retaining the names of the heads of the respective gently searched into these things, had followed after them; (so courses. The wife of this Zacharias was of the daughters of the word is;) as the Old-Testament prophets are said to have Aaron too, and her name was Elisabeth, the very same name inquired and searched diligently, I Pet. 1. 10. He had not with Elisheba the wife of Aaron, Ex. 6. 23. The priests taken things so easily and superficially as others who had writ- (Josephus saith) were very careful to marry within their own ten before him, but made it his business to inform himself con- family, that they might maintain the dignity of the priesthood, cerning particulars. [2.] He had received his intelligence, and keep it without mixture. not only by tradition, as others had done, but by revelation, Confirming that tradition, and securing him from any error or mistake in the recording of it. He sought it from above, (so the word intimates,) and from thence he had it; thus, like Elihu, he fetched his knowledge from afar. He wrote his history as Moses wrote his, of things, reported by tradition, but ratified by inspiration. [3.] He could therefore say, that he had a perfect understanding of these things. He knew them, des-accurately, exactly. "Now, having received this

sabeth, is,
Now that which is observed concerning Zacharias and Eli-

both righteous before God; they were so in his sight, whose
judgment we are sure, is according to truth; they were sin-
cerely and really so. They are righteous indeed, that are so
1. That they were a very religious couple; (v. 6,) They were
before God, as Noah in his generation, Gen. 7. 1. They ap-
proved themselves to him, and he was graciously pleased to ac-
cept them. It is a happy thing when those that are joined to
(305†)

1 Lev. 16. 17. m Ex. 30. 1. Rev. 8. 3, 4. n Judg. 13. 22. ver. 29. each other in marriage, are both joined to the Lord: and it is especially requisite that the priests, the Lord's ministers, should with their yokefellows be righteous before God, that they may be examples to the flock, and rejoice their hearts. They walked in all the commandments and ordinances of the Lord, blameless. (1.) Their being righteous before God was evidenced by the course and tenor of their conversations; they showed it, not by their talk, but by their works; by the way they walked in, and the rule they walked by. (2.) They were of a piece with themselves; for their devotions and their conversations agreed. They walked not only in the ordinances of the Lord, which related to divine worship, but in the commandments of the Lord, which have reference to all the instances of a good conversation, and must be regarded. (3.) They were universal in their obedience; not that they never did in any thing come short of their duty, but it was their constant care and endeavouring the altar, the incense could not be accepted without prayer, to come up to it. (4.) Herein, though they were not sinless, yet they were blameless; nobody could charge them with any open scandalous sin; they lived honestly and inoffensively, as ministers and their families are in a special manner concerned to do, that the ministry be not blamed in their blame.

CHAPTER I.

and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother's womb.

16 And many of the children of Israel shall he turn to the Lord their God.

the children, and the disobedient* to the wisdom"
the Lord.
of the just; to make ready a people "prepared for

18 And Zacharias said unto the angel, Whereby
shall I know this? for "I am an old man, and my
19 And the angel answering said unto him, I am
wife well stricken in years.
u Ps. 111. 13. Matt. 11. 14. 19. 26. Mark 9. 12. Rom. 4. 21.
t John 1. 34. or, by.
Jer. 1.5.

17 And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to

pose, now that he and wife were both well stricken in years, as they had done expecting it, so they had done praying for it: like Moses, it sufficeth them, and they speak no more to God of that matter, Deut. 3. 26. But God will now, in giving this mercy, look a great way back to the prayers that he had made long since for and with his wife, as Isaac for and with his, Gen. 25. 21. Note, Prayers of faith are filed in heaven, and are not forgotten, though the thing prayed for is not presently given in. Prayers made when we were young and coming into the world, may be answered when we are old and going out of the world. But, (2.) If he means the prayers he was now making, and offering up with his incense, we may suppose that those were according to the duty of his place, for the Israel of God and their welfare, and the performance of the promises made to them concerning the Messiah and the coming of his kingdom; "This prayer of thine is now heard; for thy wife shall now shortly conceive him that is to be the Messiah's forerunner." Some of the Jewish writers themselves say that the priest, when he burned incense, prayed for the salvation of the whole world; and now that prayer shall be heard. Or, (3.) In general, "The prayers thou now makest, and all thy prayers, are accepted of God, and come up for a memorial before him;" (as the angel said to Cornelius, when he visited him at prayer, Acts 10. 30, 31,)" and this shall be the sign that thou art accepted of God, Elisabeth shall bear thee a son." Note, It is very comfortable to praying people, to know that their prayers are heard; and those mercies are doubly sweet, that are given in answer to prayer.

2. He shall have a son in his old age, by Elisabeth his wife, who had been long barren, that by his birth, which was next to miraculous, people might be prepared to receive and believe a virgin's bringing forth of a son, which was perfectly miraculous. He is directed what name to give his son; Call him John; in Hebrew, Johanan, a name we often meet with in the Old Testament; it signifies gracious. The priests must beseech God that he will be gracious, (Mal. 1. 9,) and must so bless the people, Num. 6. 25. Zacharias was now praying thus, and the angel tells him that his prayer is heard, and he shall have a son, whom, in token of an answer to his prayer, he shall call Gracious, or, The Lord will be gracious, Is. 30. 18, 19.

3. This son shall be the joy of his family and of all his relations, (v. 14.) He shall be another Isaac, thy laughter; and some think that is partly intended in his name, John; He shall be a welcome child. Thou for thy part shalt have joy and gladness. Note, Mercies that have been long waited for, when they come at last, are the more acceptable. "He shall be such a son as thou shalt have reason to rejoice in; many parents, if they could foresee what their children will prove, instead of rejoicing at their birth, would wish they had never been; but I will tell thee what thy son will be; and then thou wilt not need to rejoice with trembling at his birth, as the best must do, but mayest rejoice with triumph at it. Nay, and many shall rejoice at his birth; all the relations of the family will rejoice in it, and all its well-wishers, because it is for the honour and comfort of the family," v. 58. All good people will rejoice that such a religious couple as Zachary and Elisabeth have a son, because they will give him a good education, such as, it may be hoped, will make him a public blessing to his generation. Yea, and perhaps many shall rejoice by an unaccountable instinct, as a presage of the joyous days the Gospel will introduce.

4. This son shall be a distinguished favourite of Heaven, and a distinguished blessing to the earth. The honour of having a son is nothing to the honour of having such a son.

(1.) He shall be great in the sight of the Lord; those are great indeed, that are so in God's sight, not those that are so in the eye of a vain and carnal world. God will set him before his face Continually, will employ him in his work, and send him on his errands; and that shall make him truly great and honourable. He shall be a prophet, yea more than a prophet, and upon that account as great as any that ever were born of women, Matt. 11. 11. He shall live very much retired from the world, out of men's sight, and when he makes a public appearance, it will be very mean; but he shall be much, he shall be great in the sight of the Lord.

(2.) He shall be a Nazarite, set apart to God from every thing that is polluting; in token of that, according to the law of Nazariteship, he shall drink neither wine nor strong drink, or rather, neither old wine nor new; for most think that the word here translated strong drink, signifies some sort of wine; perhaps those that we call made wines, or any thing that is intoxicating. He shall be, as Samson was by the divine precept, (Judg. 13. 7,) and Samuel by his mother's vow, (1 Sam. 1. 11,) a Nazarite for life. It is spoken of as a great instance of God's favour to his people, that he raised up of their sons for prophets, and their young men for Nazarites, (Am. 2. 11,) as if those that were designed for prophets, were trained up under the dis

(4.) He shall be instrumental for the conversion of many souls to God, and the preparing of them to receive and entertain the Gospel of Christ, v. 16, 17.

[1.] He shall be sent to the children of Israel, to the nation of the Jews, to whom the Messiah also was first sent, and not to the Gentiles; to the whole nation, and not to the family of the priests only, with which, though he was himself of that family, we do not find he had any particular intimacy or influence.

[2.] He shall go before the Lord their God, that is, before the Messiah, whom they must expect to be, not their King, in the sense wherein they commonly take it, a temporal prince to their nation, but their Lord and their God, to rule and defend, and serve them in a spiritual way by his influence on their hearts. Thomas knew this, when he said to Christ, My Lord and my God, better than Nathanael did, when he said, Rabbi, thou art the King of Israel. John shall go before him, a little before him, to give notice of his approach, and to prepare people to receive him.

[3.] He shall go in the spirit and power of Elias. That is, First, He shall be such a man as Elias was, and do such work as Elias did; shall, like him, wear a hairy garment and a leathern girdle, and live retired from the world; shall, like him, preach the necessity of repentance and reformation to a very corrupt and degenerate age; shall, like him, be bold and zealous in reproving sin, and witnessing against it even in the greatest; and be hated and persecuted for it by a Herod and his Herodias, as Elijah was by an Ahab and his Jezebel. He shall be carried on in his work, as Elijah was, by a divine spirit Testament, and did as it were usher in that signal period of the and power, which shall crown his ministry with wonderful success. As Elias went before the writing prophets of the Old apostles, and introduced the Gospel dispensation by preaching Old-Testament dispensation, by a little writing of his own, (2 Chr. 21. 12,) so John Baptist went before Christ and his the substance of the Gospel doctrine and duty, Repent, with an eye to the kingdom of heaven. Secondly, He shall be that very person who was prophesied of by Malachi under the name of Elijah, (Mal. 4. 5,) who should be sent before the coming of the day of the Lord. Behold! I send you a prophet, even Elias; not Elias the Tishbite, (as the LXX have corruptly read it, to favour the Jews' traditions,) but a prophet in the spirit and power of Elius, as the angel here expounds it.

[4.] He shall turn many of the children of Israel to the Lord bid him welcome, by awakening them to a sense of sin and a their God, shall incline their hearts to receive the Messiah, and us to Christ as our Lord and our God: for those who through desire of righteousness. Whatever has a tendency to turn us from iniquity, as John's preaching and baptism had, will turn grace are wrought upon to shake off the yoke of sin, that is, the dominion of the world and the flesh, will soon be persuaded to take upon them the yoke of the Lord Jesus.

[5.] Hereby he shall turn the hearts of the fathers to the children, that is, of the Jews to the Gentiles; shall help to conquer the rooted prejudices which the Jews have against the Gen( 307 ) tiles, which was done by the Gospel, as far as it prevailed, and was begun to be done by John Baptist, who came for a witness, that all through him might believe, who baptized and taught

Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to show thee these glad tidings.

20 And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.

Dan. 8. 16. ver. 26.

21 And the people waited for Zacharias, and marvelled that he tarried so long in the temple. 22 And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple; for he beckoned unto them, and remained speechless.

23 And it came to pass, that as soon as the days

y Heb. 1. 14. = Ex. 3. 28.

is impossible, which we ought not only to know, but to teach others, was enough to silence all objections; yet, considering his own body and his wife's, too much unlike a Son of Abraham, he staggered at the promise, Rom. 4. 19, 20.

Roman soldiers as well as Jewish Pharisees, and who cured the pride and confidence of those Jews who gloried in their having Abraham to their father, and told them that God would out of stones raise up children unto Abraham, (Matt. 3. 9,) which would tend to cure their enmity to the Gentiles. Dr. 2. How his unbelief was silenced, and he silenced for it. Lightfoot observes, It is the constant usage of the prophets to (1.) The angel stops his mouth by asserting his authority. speak of the church of the Gentiles as children to the Jewish Doth he ask, Whereby shall I know this? Let him know it by this, church, Is. 54. 5, 6, 13.-60. 4, 9.-62. 5.-66, 12. When the Iam Gabriel, v. 19. He puts his name to his prophecy, doth Jews that embraced the faith of Christ, were brought to join as it were sign it with his own hand, teste meipso-take my in communion with the Gentiles that did so too, then the heart word for it. Angels have sometimes refused to tell their names, of the fathers was turned to the children. And he shall turn as to Manoah and his wife; but this angel readily saith, I am the disobedient to the wisdom of the just, that is, he shall intro- Gabriel, which signifies the power of God, or, the mighty one duce the Gospel, by which the Gentiles, who are now disobe- of God, intimating that the God who bid him say this was dient, shall be turned, not so much to their fathers the Jews, able to make it good. He also makes himself known by this but, to the faith of Christ, here called the wisdom of the just, in name, to put him in mind of the notices of the Messiah's comcommunion with the believing Jews; or thus, He shall turning, sent to Daniel by the man Gabriel, Dan. 8. 16.-9. 21. the hearts of the fathers with the children, that is, the hearts of "I am the same that was sent then, and am sent now in purold and young; shall be instrumental to bring some of every suance of the same intention." He is Gabriel who stands in age to be religious, to work a great reformation in the Jewish the presence of God, an immediate attendant upon the throne of nation, to bring them off from a ritual traditional religion, God. The prime ministers of state in the Persian court are which they had rested in, and to bring them up to substantial described by this, that they saw the king's face, Esth. I. 14. serious godliness: and the effect of this will be, that enmities "Though I am now talking with thee here, yet ĺ stand in the will be slain, and discord made to cease; and they that are at presence of God. I know his eye is upon me, and I dare not variance, being united in his baptism, will be better reconciled say any more than I have warrant to say. But I declare I am sent one to another. This agrees with the account Josephus gives to speak to thee, sent on purpose to show thee these glad tidings, of John Baptist, Antiq. lib. 18, cap. 7, "That he was a good which, being so well worthy of all acceptation, thou oughtest to man, and taught the Jews the exercise of virtue, in piety to have received cheerfully.” ward God, and righteousness toward one another, and that they should convene and knit together in baptism." And he saith, "The people flocked after him, and were exceedingly delighted in his doctrine." Thus he turned the hearts of fathers and children to God and one another, by turning the disobedient to the wisdom of the just. Observe, First, True religion is the wisdom of just men, in distinction from the wisdom of this world. It is both our wisdom and our duty to be religious, there is both equity and prudence in it. Secondly, It is not impossible but that those who have been unbelieving and disobedient, may be turned to the wisdom of the just; divine grace can conquer the greatest ignorance and prejudice. Thirdly, The great design of the Gospel is to bring people home to God, and to bring them nearer to one another; and on this errand John Baptist is sent. In the mention that is twice made of his turning people, there seems to be an allusion to the name of the Tishbite, which is given to Elijah, which, some think, does not denote the country or city he was of, but has an appellative signification, and therefore they render it Elijah the converter; one that was much employed, and very successful, in conversion work. The Elias of the New Testament is therefore said to turn or convert many to the Lord their God.

(2.) The angel stops his mouth indeed, by exerting his power; "That thou mayest object no more, behold, thou shalt be dumb, v. 20. If thou wilt have a sign for the support of thy faith, it shall be such a one as shall be also the punishment of thine unbelief; thou shalt not be able to speak till the day that these things shall be performed," v. 20. Thou shalt be both dumb and deaf; the same word signifies both; and it is plain that he lost his hearing as well as his speech, for his friends made signs to him, (v. 62,) as well as he to them, v. 22. Now in striking him dumb, [1.] God dealt justly with him, because he had objected against God's word. Hence we may take occasion to admire the patience of God and his forbearance toward us, that we, who have so often spoken to his dishonour, have not been struck dumb, as Zacharias was, and as we had been, if God had dealt with us according to our sins. [2.] God dealt kindly with him, and very tenderly and graciously. For, First, Thus he prevented his speaking any more such distrustful unbelieving words. If he have thought evil, and will not himself lay his hands upon his mouth, nor keep it as with a bridle, God will. It is better not to speak at all than to speak wickedly, Secondly, Thus he confirmed his faith; and by his being dis abled to speak, he is enabled to think the better. If by the rebukes we are under for our sin we be brought to give more credit to the word of God, we have no reason to complain of them. Thirdly, Thus he was kept from divulging the vision, and boasting of it, which otherwise he would have been apt to do, whereas it was designed for the present to be lodged as a secret with him. Fourthly, It was a great mercy, that God's words should be fulfilled in their season, notwithstanding his sinful distrust. The unbelief of man shall not make the proand he shall not be for ever dumb, but only till the day that these things shall be performed, and then thy lips shall be opened, that thy mouth may show forth God's praise. Thus, though God chasten the iniquity of his people with the rod, yet his loving kindness he will not take away.

[6.] Hereby he shall make ready a people prepared for the Lord; shall dispose the minds of people to receive the doctrine of Christ, that thereby they may be prepared for the comforts of his coming. Note, First, All that are to be devoted to the Lord and made happy in him, must first be prepared and made ready for him. We must be prepared by grace in this world for glory in the other; by the terrors of the law for the comforts of the Gospel; by the spirit of bondage for the Spirit of adoption. Seconully, Nothing has a more direct tendency to pre-mises of God of no effect, they shall be fulfilled in their season, pare people for Christ than the doctrine of repentance received and submitted to. When sin is thereby made grievous, Christ will become very precious.

IV. Zacharias's unbelief of the angel's prediction, and the rebuke he was laid under for that unbelief. He heard all that the angel had to say, and should have bowed his head, and worshipped the Lord, saying, Be it unto thy servant according to the word which thou hast spoken; but it was not so. here told,

say,

V. The return of Zacharias to the people, and at length to his family, and the conception of this child of promise, the son We are of his old age.

1. The people stayed, expecting Zacharias to come out of the temple, because he was to pronounce the blessing upon them in the name of the Lord; and though he stayed beyond the usual time, yet they did not, as is too common in Christian congregations, hurry away without the blessing, but waited for him, marvelling that he tarried so long in the temple, and afraid lest something was amiss, v. 21.

2. When he came out, he was speechless, v. 22. He was now to have dismissed the congregation with a blessing, but is dumb, and not able to do it; that the people may be minded to expect the Messiah, who can command the blessing, who blesseth indeed, and in whom all the nations of the earth are blessed. Aaron's priesthood is now shortly to be silenced, and set aside, to make way for the bringing in of a better hope.

1. What his unbelief spake, v. 18. He said to the angel, Whereby shall I know this? This was not a humble petition for the confirming of his faith, but a peevish objection against what was said to him as altogether incredible; as if he should "I can never be made to believe this." He could not but perceive that it was an angel that spake to him; the message delivered, having reference to the Old Testament prophecies, carried much of its own evidence along with it. There are many instances in the Old Testament of those that had children when they were old, yet he cannot believe that he shall have this child of promise;" For I am an old man, and my wife hath not only been all her days barren, but is now well stricken in years, and not likely ever to have children;" therefore he must have a sign given him, or he will not believe. Though 3. He made a shift to give them to understand that he had the appearance of an angel, which had been long disused in seen a vision, by some awful signs he made, for he beckoned to the church, was sign enough; though he had this notice given them, and remained speechless, v. 22. This represents to us the him in the temple, the place of God's oracles, where he had weakness and deficiency of the Levitical priesthood, in comreason to think no evil angel would be permitted to come; parison with Christ's priesthood and the dispensation of the though it was given him when he was praying, and burning Gospel. The Old Testament speaks by signs, gives us some incense; and though a firm belief of that great principle of re-intimations of divine and heavenly things, but imperfect and ligion, that God has an almighty power, and with him nothing uncertain; it beckons to us, but remains speechless; it is the