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Dedication to Theophilus

 1

Since many have undertaken to set down an orderly account of the events that have been fulfilled among us, 2just as they were handed on to us by those who from the beginning were eyewitnesses and servants of the word, 3I too decided, after investigating everything carefully from the very first, to write an orderly account for you, most excellent Theophilus, 4so that you may know the truth concerning the things about which you have been instructed.

 

The Birth of John the Baptist Foretold

5 In the days of King Herod of Judea, there was a priest named Zechariah, who belonged to the priestly order of Abijah. His wife was a descendant of Aaron, and her name was Elizabeth. 6Both of them were righteous before God, living blamelessly according to all the commandments and regulations of the Lord. 7But they had no children, because Elizabeth was barren, and both were getting on in years.

8 Once when he was serving as priest before God and his section was on duty, 9he was chosen by lot, according to the custom of the priesthood, to enter the sanctuary of the Lord and offer incense. 10Now at the time of the incense offering, the whole assembly of the people was praying outside. 11Then there appeared to him an angel of the Lord, standing at the right side of the altar of incense. 12When Zechariah saw him, he was terrified; and fear overwhelmed him. 13But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard. Your wife Elizabeth will bear you a son, and you will name him John. 14You will have joy and gladness, and many will rejoice at his birth, 15for he will be great in the sight of the Lord. He must never drink wine or strong drink; even before his birth he will be filled with the Holy Spirit. 16He will turn many of the people of Israel to the Lord their God. 17With the spirit and power of Elijah he will go before him, to turn the hearts of parents to their children, and the disobedient to the wisdom of the righteous, to make ready a people prepared for the Lord.” 18Zechariah said to the angel, “How will I know that this is so? For I am an old man, and my wife is getting on in years.” 19The angel replied, “I am Gabriel. I stand in the presence of God, and I have been sent to speak to you and to bring you this good news. 20But now, because you did not believe my words, which will be fulfilled in their time, you will become mute, unable to speak, until the day these things occur.”

21 Meanwhile the people were waiting for Zechariah, and wondered at his delay in the sanctuary. 22When he did come out, he could not speak to them, and they realized that he had seen a vision in the sanctuary. He kept motioning to them and remained unable to speak. 23When his time of service was ended, he went to his home.

24 After those days his wife Elizabeth conceived, and for five months she remained in seclusion. She said, 25“This is what the Lord has done for me when he looked favorably on me and took away the disgrace I have endured among my people.”

The Birth of Jesus Foretold

26 In the sixth month the angel Gabriel was sent by God to a town in Galilee called Nazareth, 27to a virgin engaged to a man whose name was Joseph, of the house of David. The virgin’s name was Mary. 28And he came to her and said, “Greetings, favored one! The Lord is with you.” 29But she was much perplexed by his words and pondered what sort of greeting this might be. 30The angel said to her, “Do not be afraid, Mary, for you have found favor with God. 31And now, you will conceive in your womb and bear a son, and you will name him Jesus. 32He will be great, and will be called the Son of the Most High, and the Lord God will give to him the throne of his ancestor David. 33He will reign over the house of Jacob forever, and of his kingdom there will be no end.” 34Mary said to the angel, “How can this be, since I am a virgin?” 35The angel said to her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be holy; he will be called Son of God. 36And now, your relative Elizabeth in her old age has also conceived a son; and this is the sixth month for her who was said to be barren. 37For nothing will be impossible with God.” 38Then Mary said, “Here am I, the servant of the Lord; let it be with me according to your word.” Then the angel departed from her.

Mary Visits Elizabeth

39 In those days Mary set out and went with haste to a Judean town in the hill country, 40where she entered the house of Zechariah and greeted Elizabeth. 41When Elizabeth heard Mary’s greeting, the child leaped in her womb. And Elizabeth was filled with the Holy Spirit 42and exclaimed with a loud cry, “Blessed are you among women, and blessed is the fruit of your womb. 43And why has this happened to me, that the mother of my Lord comes to me? 44For as soon as I heard the sound of your greeting, the child in my womb leaped for joy. 45And blessed is she who believed that there would be a fulfillment of what was spoken to her by the Lord.”

Mary’s Song of Praise

46 And Mary said,

“My soul magnifies the Lord,

47

and my spirit rejoices in God my Savior,

48

for he has looked with favor on the lowliness of his servant.

Surely, from now on all generations will call me blessed;

49

for the Mighty One has done great things for me,

and holy is his name.

50

His mercy is for those who fear him

from generation to generation.

51

He has shown strength with his arm;

he has scattered the proud in the thoughts of their hearts.

52

He has brought down the powerful from their thrones,

and lifted up the lowly;

53

he has filled the hungry with good things,

and sent the rich away empty.

54

He has helped his servant Israel,

in remembrance of his mercy,

55

according to the promise he made to our ancestors,

to Abraham and to his descendants forever.”

56 And Mary remained with her about three months and then returned to her home.

The Birth of John the Baptist

57 Now the time came for Elizabeth to give birth, and she bore a son. 58Her neighbors and relatives heard that the Lord had shown his great mercy to her, and they rejoiced with her.

59 On the eighth day they came to circumcise the child, and they were going to name him Zechariah after his father. 60But his mother said, “No; he is to be called John.” 61They said to her, “None of your relatives has this name.” 62Then they began motioning to his father to find out what name he wanted to give him. 63He asked for a writing tablet and wrote, “His name is John.” And all of them were amazed. 64Immediately his mouth was opened and his tongue freed, and he began to speak, praising God. 65Fear came over all their neighbors, and all these things were talked about throughout the entire hill country of Judea. 66All who heard them pondered them and said, “What then will this child become?” For, indeed, the hand of the Lord was with him.

Zechariah’s Prophecy

67 Then his father Zechariah was filled with the Holy Spirit and spoke this prophecy:

68

“Blessed be the Lord God of Israel,

for he has looked favorably on his people and redeemed them.

69

He has raised up a mighty savior for us

in the house of his servant David,

70

as he spoke through the mouth of his holy prophets from of old,

71

that we would be saved from our enemies and from the hand of all who hate us.

72

Thus he has shown the mercy promised to our ancestors,

and has remembered his holy covenant,

73

the oath that he swore to our ancestor Abraham,

to grant us 74that we, being rescued from the hands of our enemies,

might serve him without fear, 75in holiness and righteousness

before him all our days.

76

And you, child, will be called the prophet of the Most High;

for you will go before the Lord to prepare his ways,

77

to give knowledge of salvation to his people

by the forgiveness of their sins.

78

By the tender mercy of our God,

the dawn from on high will break upon us,

79

to give light to those who sit in darkness and in the shadow of death,

to guide our feet into the way of peace.”

80 The child grew and became strong in spirit, and he was in the wilderness until the day he appeared publicly to Israel.

 


Luke very properly begins his Gospel with John the Baptist, just as a person who was going to speak about the daylight would commence with the dawn. For, like the dawn, he went before the Sun of Righteousness, which was shortly to arise. Others also mention him, but they bring him forward as already discharging his office. Luke secures our respect for him, while he is yet unborn, by announcing the miracles of divine power which took place at the earliest period of his existence, and by showing that he had a commission from heaven to be a prophet, ere it was possible for men to know what would be his character. His object was that John might afterwards be heard with more profound veneration, when he should come forth invested with a public office to exhibit the glory of Christ.

5. In the days of Herod This was the son of Antipater, whom his father elevated to the throne, and labored with such assiduity and toil to advance, that he was afterwards surnamed Herod the Great Some think that he is here mentioned by Luke, because he was their first foreign king; and that this was a suitable time for their deliverance, because the scepter had passed into a different nation. But they who speak in this manner do not correctly understand Jacob’s prophecy, (Genesis 49:10,) in which the advent of the Messiah is promised not merely after the royal authority had been taken from the Jews, but after it had been removed from the tribe of Judah. The holy patriarch did not even intimate that the tribe of Judah would be stripped of its supremacy, but that the government of the people would steadily remain in it until Christ, in whose person its permanency would at length be secured. When the Maccabees flourished, the tribe of Judah was reduced nearly to a private rank; and shortly afterwards, John, the latest leader of that race, was slain. But even at that time, its power was not completely annihilated; for there still remained the Sanhedrim, or Council selected out of the family and descendants of David, which possessed great authority, and lasted till the time of Herod, who, by a shocking slaughter of the judges, revenged the punishment formerly inflicted on himself, when he was condemned for murder, and forced to undergo voluntary exile, in order to escape capital punishment.

It was not, therefore, because he was of foreign extraction, that the reign of Herod broke the scepter of the tribe of Judah, (Genesis 49:10;) but because whatever relics of superior rank still lingered in that tribe were entirely carried off by his robbery. That its royal dignity had crumbled down long before, and that by slow degrees its supremacy had nearly given way, does not imply such a discontinuance as to be at variance with Jacob’s prophecy. For God had promised two things seemingly opposite; that the throne of David would be eternal, (Psalm 89:29, 36,) and that, after it had been destroyed, he would raise up its ruins, (Amos 9:11;) that the sway of his kingly power would be eternal, and yet that there should come forth a rod out of the stem of Jesse, (Isaiah 11:1.) Both must be fulfilled. That supremacy, therefore, which God had bestowed on the tribe of Judah, was suffered by him to be broken down for a time, that the attention of the people might be more strongly directed to the expectation of Christ’s reign. But when the destruction of the Sanhedrim appeared to have cut off the hope of believers, suddenly the Lord shone forth. Now, it belongs to the arrangement of history to mark the date of the transaction; but for no light reason did the word king mark, at the same time, the wretchedness of that period, in order to remind the Jews, that their eyes ought now to be turned to the Messiah, if they would sincerely keep the covenant of God.

Zacharias, of the course of Abia We learn from sacred history, (1 Chronicles 24:3, 31,) that the families of the priests were arranged by David in certain classes. In this matter David attempted nothing contrary to what the law enjoined. God had bestowed the priesthood on Aaron and his sons, (Exodus 28:1.) The other Levites were set apart to inferior offices, (Numbers 3:9.) David made no change in this respect; but his object was, partly to secure that nothing should be done in tumult and disorder, partly to oppose ambition, and at the same time to provide that it should not be in the power of a few persons, by taking the whole service into their own hands, to leave the greater number unemployed at home. Now in that arrangement, Abijah, son of Eleazar, held the eighth rank, (1 Chronicles 24:10.) Zacharias, therefore, belonged to the priestly family, and to the posterity of Eleazar who had succeeded his father in the high priest’s office, (Numbers 20:28.) In what manner Elisabeth, who was of the daughters of Aaron, could be Mary’s cousin, (v. 36,) I will explain in the proper place. It is certainly by way of respect that Luke mentions the genealogy of Elisabeth; for Zacharias was permitted by the law to take to wife a daughter of any private Levite. From the equal marriage, therefore, it is evident that he was a man respected among his own rank.

6. And they were both righteous before God He awards to them a noble testimony, not only that among men they spent holy and upright lives, but also that they were righteous before God This righteousness Luke defines briefly by saying that they walked in all the commandments of God Both ought to be carefully observed; for, although praise is bestowed on Zacharias and Elisabeth for the purpose of showing us that the lamp, whose light went before the Son of God, was taken not from an obscure house, but from an illustrious sanctuary, yet their example exhibits to us, at the same time, the rule of a devout and righteous life. In ordering our life, (Psalm 37:23,) therefore, our first study ought to be to approve ourselves to God; and we know that what he chiefly requires is a sincere heart and a pure conscience. Whoever neglects uprightness of heart, and regulates his outward life only by obedience to the law, neglects this order. For it ought to be remembered that the heart, and not the outward mask of works, is chiefly regarded by God, to whom we are commanded to look. Obedience occupies the second rank; that is, no man must frame for himself, at his own pleasure, a new form of righteousness unsupported by the Word of God, but we must allow ourselves to be governed by divine authority. Nor ought we to neglect this definition, that they are righteous who regulate their life by the commandments of the law; which intimates that, to the eye of God, all acts of worship are counterfeit, and the course of human life false and unsettled, so far as they depart from his law.

Commandments and ordinances differ thus. The latter term relates strictly to exercises of piety and of divine worship; the latter is more general, and extends both to the worship of God and to the duties of charity. For the Hebrew word הקים, which signifies statutes or decrees, is rendered by the Greek translator δικαιώματα, ordinances; and in Scripture הקים usually denotes those services which the people were accustomed to perform in the worship of God and in the profession of their faith. Now, though hypocrites, in that respect, are very careful and exact, they do not at all resemble Zacharias and Elisabeth. For the sincere worshippers of God, such as these two were, do not lay hold on naked and empty ceremonies, but, eagerly bent on the truth, they observe them in a spiritual manner. Unholy and hypocritical persons, though they bestow assiduous toil on outward ceremonies, are yet far from observing them as they are enjoined by the Lord, and, consequently, do but lose their labor. In short, under these two words Luke embraces the whole law.

But if, in keeping the law, Zacharias and Elisabeth were blameless, they had no need of the grace of Christ; for a full observance of the law brings life, and, where there is no transgression of it, there is no remaining guilt. I reply, those magnificent commendations, which are bestowed on the servants of God, must be taken with some exception. For we ought to consider in what manner God deals with them. It is according to the covenant which he has made with them, the first clause of which is a free reconciliation and daily pardon, by which he forgives their sins. They are accounted righteous and blameless, because their whole life testifies that they are devoted to righteousness, that the fear of God dwells in them, so long as they give a holy example. But as their pious endeavors fall very far short of perfection, they cannot please God without obtaining pardon. The righteousness which is commended in them depends on the gracious forbearance of God, who does not reckon to them their remaining unrighteousness. In this manner we must explain whatever expressions are applied in Scripture to the righteousness of men, so as not to overturn the forgiveness of sins, on which it rests as a house does on its foundation. Those who explain it to mean that Zacharias and Elisabeth were righteous by faith, simply because they freely obtained the favor of God through the Mediator, torture and misapply the words of Luke. With respect to the subject itself, they state a part of the truth, but not the whole. I do own that the righteousness which is ascribed to them ought to be regarded as obtained, not by the merit of works, but by the grace of Christ; and yet, because the Lord has not imputed to them their sins, he has been pleased to bestow on their holy, though imperfect life, the appellation of righteousness The folly of the Papists is easily refuted. With the righteousness of faith they contrast this righteousness, which is ascribed to Zacharias, which certainly springs from the former, and, therefore, must be subject, inferior, and, to use a common expression, subordinate to it, so that there is no collision between them. The false coloring, too which they give to a single word is pitiful. Ordinances, they tell us, are called commandments of the law, and, therefore, they justify us. As if we asserted that true righteousness is not laid down in the law, or complained that its instruction is in fault for not justifying us, and not rather that it is weak through our flesh, (Romans 8:3.) In the commandments of God, as we have a hundred times acknowledged, life is contained, (Leviticus 18:5; Matthew 19:17;) but this will be of no avail to men, who by nature were altogether opposed to the law, and, now that they are regenerated by the Spirit of God, are still very far from observing it in a perfect manner.

7. And they had no child By an extraordinary purpose of God it was appointed that John should be born out of the common and ordinary course of nature. The same thing happened with Isaac, (Genesis 17:17; Genesis 21:1-3,) in whom God had determined to give an uncommon and remarkable demonstration of his favor. Elisabeth had been barren in the prime of life, and now she is in old age, which of itself shuts up the womb. By two hinderances, therefore, the Lord gives a twofold, surprising exhibition of his power, in order to testify, by stretching out his hand, as it were, from heaven, that the Prophet was sent by himself, (Malachi 3:1; John 1:6.) He is indeed a mortal man, born of earthly parents; but a supernatural method, so to speak, recommends him strongly as if he had fallen from heaven

9. According to the custom of the priest’s office The law enjoined that incense should be offered twice every day, that is, every morning and at even, (Exodus 30:7, 8.) The order of courses among the priests had been appointed by David, as we have already explained; and, consequently, what is here stated as to incense was expressly enjoined by the law of God. The other matters had been arranged by David, (1 Chronicles 24:3,) that each family might have its own turn, though David ordained nothing which was not prescribed by the law: he only pointed out a plan by which they might individually perform the service which God had commanded.

The word temple (νὰος) is here put for the holy place; which deserves attention, for it sometimes includes the outer court. Now, Zacharias is spoken of as going into the temple, which none but priests were permitted to enter. And so Luke says that the people stood without, there being a great distance between them and the altar of incense; for the altar on which the sacrifices were offered intervened. It ought to be observed also that Luke says before God: for whenever the priest entered into the holy place, he went, as it were, into the presence of God, that he might be a mediator between him and the people. For it was the will of the Lord to have this impressed upon his people, that no mortal is allowed to have access to heaven, without a priest going before; nay that, so long as men live on the earth, they do not approach the heavenly throne, so as to find favor there, but in the person of the Mediator. Now, as there were many priests, there were not two of them permitted to discharge, at the same time, the solemn office of intercession for the people; but they were so arranged in classes, that only one entered the Holy Place, and thus there was but one priest at a time. The design of the incense was to remind believers that the sweet savor of their prayers does not ascend to heaven except through the sacrifice of the Mediator; and in what manner those figures apply to us must be learned from the Epistle to the Hebrews.

12. Zacharias was troubled Though God does not appear to his servants for the purpose of terrifying them, yet it is advantageous and even necessary for them to be struck with awe, (Psalm 33:8,) that, amidst their agitation, they may learn to give to God the glory due unto his name, (Psalm 29:2.) Nor does Luke relate only that Zacharias was terrified, but adds that fear fell upon him; intimating that he was so alarmed as to give way to terror. The presence of God fills men with alarm, which not only leads them to reverence, but humbles the pride of the flesh, naturally so insolent that they never submit themselves to God until they have been overcome by violence. Hence, too, we infer that it is only when God is absent, — or, in other words, when they withdraw from his presence, — that they indulge in pride and self-flattery; for if they had God as a Judge before their eyes, they would at once and unavoidably fall prostrate. And if at the sight of an angel, who is but a spark of the Divine light, this happened to Zacharias, on whom the commendation of righteousness is bestowed, what shall become of us miserable creatures, if the majesty of God shall overwhelm us with its brightness? We are taught by the example of the holy fathers that those only are impressed with a lively sense of the Divine presence who shake and tremble at beholding him, and that those are stupid and insensible who hear his voice without alarm.

13. Fear not, Zacharias The glory of God, it ought to be observed, is not so appalling to the saints as to swallow them up entirely with dread, but only to cast them down from a foolish confidence, that they may behold him with humility. As soon, therefore, as God has abased the pride of the flesh in those who believe in him, he stretches out his hand to raise them up. He acts differently towards the reprobate; for at whatever time they are dragged before the tribunal of God, they are overwhelmed by absolute despair: and thus does God justly reward their vain delights, in which they give themselves up to the intoxicating wantonness of sin. We ought, therefore, to accept this consolation, with which the angel soothes Zacharias, that we have no reason to fear, when God is gracious to us. For they are greatly mistaken who, in order to enjoy peace, hide themselves from the face of God, whereas we ought to acquaint ourselves with him and be at peace, (Job 22:21.)

Thy prayer is heard Zacharias may seem to have acted an improper part, and inconsistent with the nature of his office, if, on entering the Holy Place in the name of all the people, he prayed as a private man that he might obtain offspring; for, when the priest sustained a public character, he ought, in forgetfulness as it were of himself, to offer prayers for the general welfare of the Church. If we say that there was no absurdity in Zacharias, after performing the chief part of the prayer, devoting the second part of it to private meditations about himself, the reply will not be without weight. But it is hardly probable that Zacharias did, at that time, pray to obtain a son, of which he had despaired on account of his wife’s advanced age; nor indeed can any precise moment be drawn from the words of the angel. I interpret it, therefore, simply that his prayer was at length heard, which he had poured out before God for a long period. That the desire of having children, if it be not excessive, is consistent with piety and holiness, may be gathered from Scripture, which assigns to it not the lowest place among the blessings of God.

Thou shalt call his name John The name was given, I think, to the Baptist in order to heighten the authority of his office. יהוהנן, (1 Chronicles 3:15,) for which the Greeks employ ᾿Ιωάννης, signifies in Hebrew the grace of the Lord Many suppose that the son of Zacharias was so called, because he was beloved of God. I rather think that it was intended to recommend not the grace which God bestowed upon him as a private individual, but that grace which his mission would bring to all. The force and weight of the name are increased by its date; for it was before he was born that God inscribed on him this token of his favor.

14. He shall be to thee joy The angel describes a greater joy than what Zacharias could derive from the recent birth of a child; for he informs him that he would have such a son as he had not even ventured to wish. He even proceeds farther to state that the joy would not be domestic, enjoyed by the parents alone, or confined within private walls, but shared alike by strangers, to whom the advantage of his birth should be made known. It is as if the angel had said that a son would be born not to Zacharias alone, but would be the Teacher and Prophet of the whole people. The Papists have abused this passage for the purpose of introducing a profane custom in celebrating the birth-day of John. I pass over the disorderly scene of a procession accompanied by dancing and leaping, and licentiousness of every description, strangely enough employed in observing a day which they pretend to hold sacred, and even the amusements authorized on that day taken from magical arts and diabolical tricks, closely resembling the mysteries of the goddess Ceres. It is enough for me, at present, to show briefly that they absurdly torture the words of the angel to mean the annual joy of a birth-day, while the angel restricts his commendation to that joy which all godly persons would derive from the advantage of his instruction. They rejoiced that a prophet was born to them, by whose ministry they were led to the hope of salvation,


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