Resultados para: "Elisabeth"

The two preceding evangelists had agreed to begin the gospel with the baptism of John and his ministry, which commenced about six months before our Saviour's public 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 forerunner, the morning-star to the Sun of righteousness. The evangelist determines thus, not only because it is commonly reckoned a satisfaction and entertainment to know something of the original extraction and early days of those who afterwards prove great men, but because in the beginning of these there were many things miraculous, and presages of what they afterwards proved. In these verses our inspired historian begins as early as the conception of John Baptist. Now observe here, I. The account given of his parents (Luk 1:5): They lived in the days of Herod the king, who was a foreigner, and a deputy for the Romans, who had lately made Judea a province of the empire. 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 when civil liberties are lost. Israel enslaved, yet then comes the glory of Israel. Now the father of John Baptist was a priest, a son of Aaron; his name Zacharias. No families in the world were ever so honoured of God as those of Aaron and David; with one was made the covenant of priesthood, with the other that of royalty; they had both forfeited their honour, yet the gospel again puts honour upon both in their latter days, on that of Aaron in John Baptist, on that of David in Christ, and then they were both extinguished and lost. Christ was of David's house, his forerunner of Aaron's; for his priestly agency and influence opened the way to his kingly authority and dignity. This Zacharias was of the course of Abia. When in David's time the family of Aaron was multiplied, he divided them into twenty-four courses, for the more regular performances of their office, that it might never be either neglected for want of hands or engrossed by a few. The eighth of those was that of Abia (Ch1 24:10), who was descended from Eleazar, Aaron's eldest son; but Dr. Lightfoot suggests that many of the families of the priests were lost in the captivity, so that after their return they took in those of other families, retaining the names of the heads of the respective courses. The wife of this Zacharias was of the daughters of Aaron too, and her name was Elisabeth, the very same name with Elisheba the wife of Aaron, Exo 6:23. The priests (Josephus saith) was very careful to marry within their own family, that they might maintain the dignity of the priesthood and keep it without mixture. Now that which is observed concerning Zacharias and Elisabeth is, 1. That they were a very religious couple (Luk 1:6): They were both righteous before God; they were so in his sight whose judgment, we are sure, is according to truth; they were sincerely and really so. They are righteous indeed that are so before God, as Noah in his generation, Gen 7:1. They approved themselves to him, and he was graciously pleased to accept them. It is a happy thing when those who are joined to 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 yoke-fellows 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 tenour 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 endeavor 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. 2. That they had been long childless, Luk 1:7. Children are a heritage of the Lord. But there are many of his heirs in a married state, that yet are denied this heritage; they are valuable desirable blessings; yet many there are, who are righteous before God, and, if they had children, would bring them up in his fear, who yet are not thus blessed, while the men of this world are full of children (Psa 17:14), and send forth their little ones like a flock, Job 21:11. Elisabeth was barren, and they began to despair of ever having children, for they were both now well stricken in years, when the women that have been most fruitful leave off bearing. Many eminent persons were born of mothers that had been long childless, as Isaac, Jacob, Joseph, Samson, Samuel, and so here John Baptist, to make their birth the more remarkable and the blessing of it the more valuable to their parents, and to show that when God keeps his people long waiting for mercy he sometimes is pleased to recompense them for their patience by doubling the worth of it when it comes. II. The appearing of an angel to his father Zacharias, as he was ministering in the temple, Luk 1:8-11. Zechariah the prophet was the last of the Old Testament that was conversant with angels, and Zacharias the priest the first in the New Testament. Observe, 1. How Zacharias was employed in the service of God (Luk 1:8): He executed the priest's office, before God, in the order of his course; it was his week of waiting, and he was upon duty. Though his family was not built up, or made to grow, yet he made conscience of doing the work of his own place and day. Though we have not desired mercies, yet we must keep close to enjoined services; and, in our diligent and constant attendance on them, we may hope that mercy and comfort will come at last. Now it fell to Zacharias's lot to burn incense morning and evening for that week of his waiting, as other services fell to other priests by lot likewise. The services were directed by lot, that some might not decline them and others engross them, and that, the disposal of the lot being from the Lord, they might have the satisfaction of a divine call to the work. This was not the high priest burning incense on the day of atonement, as some have fondly imagined, who have thought by that to find out the time of our Saviour's birth; but it is plain that it was the burning of the daily incense at the altar of incense (Luk 1:11), which was in the temple (Luk 1:9), not in the most holy place, into which the high priest entered. The Jews say that one and the same priest burned not incense twice in all his days (there were such a multitude of them), at least never more than one week. It is very probable that this was upon the sabbath day, because there was a multitude of people attending (Luk 1:10), which ordinarily was not on a week day; and thus God usually puts honour upon his own day. And then if Dr. Lightfoot reckon, with the help of the Jewish calender, that this course of Abia fell on the seventeenth day of the third month, the month Sivan, answering to part of May and part of June, it is worth observing that the portions of the law and the prophets which were read this day in synagogues were very agreeable to that which was doing in the temple; namely, the law of the Nazarites (Num. 6), and the conception of Samson, Jdg. 13. While Zacharias was burning incense in the temple, the whole multitude of the people were praying without, Luk 1:10. Dr. Lightfoot says that there were constantly in the temple, at the hour of prayer, the priests of the course that then served, and, if it were the sabbath day, those of that course also that had been in waiting the week before, and the Levites that served under the priests, and the men of the station, as the Rabbin call them, who were the representatives of the people, in putting their hands upon the head of the sacrifices, and many besides, who, moved by devotion, left their employments, for that time, to be present at the service of God; and those would make up a great multitude, especially on sabbaths and feast-days: now these all addressed themselves to their devotions (in mental prayer, for their voice was not heard), when by the tinkling of a bell they had notice that the priest was gone in to burn incense. Now observe here, (1.) That the true Israel of God always were a praying people; and prayer is the great and principal piece of service by which we give honour to God, fetch in favours from him, and keep up our communion with him. (2.) That then, when ritual and ceremonial appointments were in full force, as this of burning incense, yet moral and spiritual duties were required to go along with them, and were principally looked at. David knew that when he was at a distance from the altar his prayer might be heard without incense, for it might be directed before God as incense, Psa 141:2. But, when he was compassing the altar, the incense could not be accepted without prayer, any more than the shell without the kernel. (3.) That is not enough for us to be where God is worshipped, if our hearts do not join in the worship, and go along with the minister, in all the parts of it. If he burn the incense ever so well, in the most pertinent, judicious, lively prayer, if we be not at the same time praying in concurrence with him, what will it avail us? (4.) All the prayers we offer up to God here in his courts are acceptable and successful only in virtue of the incense of Christ's intercession in the temple of God above. To this usage in the temple-service there seems to be an allusion (Rev 8:1, Rev 8:3, Rev 8:4), where we find that there was silence in heaven, as there was in the temple, for half an hour, while the people were silently lifting up their hearts to God in prayer; and that there was an angel, the angel of the covenant, who offered up much incense with the prayers of all saints before the throne. We cannot expect an interest in Christ's intercession if we do not pray, and pray with our spirits, and continue instant in prayer. Nor can we expect that the best of our prayers should gain acceptance, and bring in an answer of peace, but through the mediation of Christ, who ever lives, making intercession. 2. How, when he was thus employed, he was honoured with a messenger, a special messenger sent from heaven to him (Luk 1:11): There appeared unto him an angel of the Lord. Some observe, that we never read of an angel appearing in the temple, with a message from God, but only this one to Zacharias, because there God had other ways of making known his mind, as the Urim and Thummim, and by a still small voice from between the cherubim; but the ark and the oracle were wanting in the second temple, and therefore, when an express was to be sent to a priest in the temple, an angel was to be employed in it, and thereby the gospel was to be introduced, for that, as the law, was given at first very much by the ministry of angels, the appearance of which we often read of in the Gospels and the Acts, though the design both of the law and of the gospel, when brought to perfection, was to settle another way of correspondence, more spiritual, between God and man. This angel stood on the right side of the altar of incense, the north side of it, saith Dr. Lightfoot, on Zacharias's right hand; compare this with Zac 3:1, where Satan stands at the right hand of Joshua the priest, to resist him; but Zacharias had a good angel standing at his right hand, to encourage him. Some think that this angel appeared coming out of the most holy place, which led him to stand at the right side of the altar. 3. What impression this made upon Zacharias (Luk 1:12): When Zacharias saw him, it was a surprise upon him, even to a degree of terror, for he was troubled, and fear fell upon him, Luk 1:12. Though he was righteous before God, and blameless in his conversation, yet he could not be without some apprehensions at the sight of one whose visage and surrounding lustre bespoke him more than human. Ever since man sinned, his mind has been unable to bear the glory of such revelations and his conscience afraid of evil tidings brought by them; even Daniel himself could not bear it, Dan 10:8. And for this reason God chooses to speak to us by men like ourselves, whose terror shall not make us afraid. III. The message which the angel had to deliver to him, Luk 1:13. He began his message, as angels generally did, with, Fear not. Perhaps it had never been Zacharias's lot to burn incense before; and, being a very serious conscientious man, we may suppose him full of care to do it well, and perhaps when he saw the angel he was afraid lest he came to rebuke him for some mistake or miscarriage; "No," saith the angel, "fear not; I have no ill tidings to bring thee from heaven. Fear not, but compose thyself, that thou mayest with a sedate and even spirit receive the message I have to deliver thee." Let us see what that is. 1. The prayers he has often made shall now receive an answer of peace: Fear not, Zacharias, for thy prayer is heard. (1.) If he means his particular prayer for a son to build up his family, it must be the prayers he had formerly made for that mercy, when he was likely to have children; but we may suppose, now that he and his 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, Deu 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 shortly conceive him that is to be the Messiah's forerunner." Some of the Jewish writers themselves say that the priest, when he burnt 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, Act 10:30, Act 10:31); "and this shall be the sign that thou are 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 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, Isa 30:18, Isa 30:19. 3. This son shall be the joy of his family and of all his relations, Luk 1:14. 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 shall 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, Luk 1:58. All good people will rejoice that such a religious couple as Zacharias 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 every were born of women, Mat 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 this, 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 (Jdg 13:7), and Samuel by his mother's vow (Sa1 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 (Amo 2:11), as if those that were designed for prophets were trained up under the discipline of the Nazarites; Samuel and John Baptist were; which intimates that those that would be eminent servants of God, and employed in eminent services, must learn to live a life of self-denial and mortification, must be dead to the pleasures of sense, and keep their minds from every thing that is darkening and disturbing to them. (3.) He shall be abundantly fitted and qualified for those great and eminent services to which in due time he shall be called: He shall be filled with the Holy Ghost, even from his mother's womb, and as soon as it is possible he shall appear to have been so. Observe, [1.] Those that would be filled with the Holy Ghost must be sober and temperate, and very moderate in the use of wine and strong drink; for that is it that fits him for this. Be not drunk with wine, but be filled with the Spirit, with which that is not consistent, Eph 5:18. [2.] It is possible that infants may be wrought upon by the Holy Ghost, even from their mother's womb; for John Baptist even then was filled with the Holy Ghost, who took possession of his heart betimes; and an early specimen was given of it, when he leaped in his mother's womb for joy, at the approach of the Saviour; and afterwards it appeared very early that he was sanctified. God had promised to pour out his Spirit upon the seed of believers (Isa 44:3), and their first springing up in a dedication of themselves betimes to God is the fruit of it, Isa 44:4, Isa 44:5. Who then can forbid water, that they should not be baptized who for aught we know (and we can say no more of the adult, witness Simon Magus) have received the Holy Ghost as well as we, and have the seeds of grace sown in their hearts? Act 10:47. (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, Luk 1:16, Luk 1:17. [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 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 are 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, 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 and power, which shall crown his ministry with wonderful success. As Elias went before the writing prophets of the Old Testament, and did as it were usher in that signal period of the Old Testament dispensation by a little writing of his own (Ch2 21:12), so John Baptist went before Christ and his apostles, and introduced the gospel dispensation by preaching 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 Septuagint has corruptly read it, to favour the Jews' traditions), but a prophet in the spirit and power of Elias, as the angel here expounds it. [4.] He shall turn many of the children of Israel to the Lord their God, shall incline their hearts to receive the Messiah, and bid him welcome, by awakening them to a sense of sin and a desire of righteousness. Whatever has a tendency to turn us from iniquity, as John's preaching and baptism had, will turn us to Christ as our Lord and our God; for those who through 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 Gentiles, 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 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 (Mat 3:9), which would tend to cure their enmity to the Gentiles. Dr. Lightfoot observes, It is the constant usage of the prophets to speak of the church of the Gentiles as children to the Jewish church, Isa 54:5, Isa 54:6, Isa 54:13; Isa 60:4, Isa 60:9; Isa 62:5; Isa 66:12. When the Jews that embraced the faith of Christ were brought to join in communion with the Gentiles that did so too, then the heart of the fathers was turned to the children. And he shall turn the disobedient to the wisdom of the just, that is, he shall introduce the gospel, by which the Gentiles, who are now disobedient, shall be turned, no so much to their fathers the Jews, but to the faith of Christ, here called the wisdom of the just, in communion with the believing Jews; or thus, He shall turn the hearts of the fathers with the children, that is, the hearts of old and young, shall be instrumental to bring some of every age to be religious, to work a great reformation in the Jewish nation, to bring them off from a ritual traditional religion which that had rested in, and to bring them up to substantial serious godliness: and the effect of this will be, that enmities will be slain and discord made to cease; and they are at variance, being united in his baptism, will be better reconciled one to another. This agrees with the account Josephus gives of John Baptist, Antiq. 18.117-118. "That he was a good man, and taught the Jews the exercise of virtue, in piety towards God, and righteous towards 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 to 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 the world. It is both our wisdom and our duty to be religious; there is both equity and prudence in it. Secondly, It is not possible 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 the 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. [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 the 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. Secondly, Nothing has a more direct tendency to prepare 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. We are here told, 1. What his unbelief spoke, Luk 1:18. 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 say, "I can never be made to believe this." He could not but perceive that it was an angel that spoke 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 the appearance of an angel, which had long been disused in the church, was sign enough, - though he had this notice given him in the temple, the place of God's oracles, where he had reason to think no evil angel would be permitted to come, - though it was given him when he was praying, and burning incense, - and though a firm belief of that great principle of religion that God has an almighty power, and with him nothing 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, Rom 4:20. 2. How his unbelief was silenced, and he silenced for it. (1.) The angel stops his mouth, by asserting his authority. Doth he ask, Whereby shall I know this? Let him know it by this, I am Gabriel, Luk 1:19. He puts his name to his prophecy, doth as it were sign it with his own hand, teste meipso - take my word for it. Angels have sometimes refused to tell their names, as to Manoah and his wife; but his angel readily saith, I am Gabriel, which signifies the power of God, or the mighty one of God, intimating that the God who bade him say this was able to make it good. He also makes himself known by this name to put him in mind of the notices of the Messiah's coming sent to Daniel by the man Gabriel, Dan 8:16; Dan 9:21. "I am the same that was sent then, and am sent now in pursuance of the same intention." He is Gabriel, who stands in the presence of God, an immediate attendant upon the throne of God. The prime ministers of state in the Persian court are described by this, that they saw the king's face, Est 1:14. "Though I am now talking with thee here, yet I stand in the presence of God. I know his eye is upon me, and I dare not say any more than I have warrant to say. But I declare I am sent to speak to thee, sent on purpose to show thee these glad tidings, which, being so well worthy of all acceptation, thou oughtest to have received cheerfully." (2.) The angel stops his mouth indeed, by exerting his power: "That thou mayest object no more, behold thou shalt be dumb, Luk 1:20. 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," Luk 1:20. 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 (Luk 1:62), as well as he to them, Luk 1:22. 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 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 has 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 disabled 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 G

We have here notice given us of all that it was fit we should know concerning the incarnation and conception of our blessed Saviour, six months after the conception of John. The same angel, Gabriel, that was employed in making known to Zacharias God's purpose concerning his son, is employed in this also; for in this, the same glorious work of redemption, which was begun in that, is carried on. As bad angels are none of the redeemed, so good angels are none of the redeemers; yet they are employed by the Redeemer as his messengers, and they go cheerfully on his errands, because they are his Father's humble servants, and his children's hearty friends and well-wishers. I. We have here an account given of the mother of our Lord, of whom he was to be born, whom, though we are not to pray to, yet we ought to praise God for. 1. Her name was Mary, the same name with Miriam, the sister of Moses and Aaron; the name signifies exalted, and a great elevation it was to her indeed to be thus favoured above all the daughters of the house of David. 2. She was a daughter of the royal family, lineally descended from David, and she herself and all her friends knew it, for she went under the title and character of the house of David, though she was poor and low in the world; and she was enabled by God's providence, and the care of the Jews, to preserve their genealogies, to make it out, and as long as the promise of the Messiah was to be fulfilled it was worth keeping; but for those now, who are brought low in the world, to have descended from persons of honour, is not worth mentioning. 3. She was a virgin, a pure unspotted one, but espoused to one of the same royal stock, like her, however, of low estate; so that upon both accounts there was (as it was fit there should be) an equality between them; his name was Joseph; he also was of the house of David, Mat 1:20. Christ's mother was a virgin, because he was not to be born by ordinary generation, but miraculously; it was necessary that he should be so, that, though he must partake of the nature of man, yet not of the corruption of that nature: but he was born of a virgin espoused, made up to be married, and contracted, to put honour upon the married state, that that might not be brought into contempt (which was an ordinance in innocency) by the Redeemer's being born of a virgin. 4. She lived in Nazareth, a city of Galilee, a remote corner of the country, and in no reputation for religion or learning, but which bordered upon the heathen, and therefore was called Galilee of the Gentiles. Christ's having his relations resident there intimates favour in reserve for the Gentile world. And Dr. Lightfoot observes that Jonah was by birth a Galilean, and Elijah and Elisha very much conversant in Galilee, who were all famous prophets of the Gentiles. The angel was sent to her from Nazareth. Note, No distance or disadvantage of place shall be a prejudice to those for whom God has favours in store. The angel Gabriel carries his message as cheerfully to Mary and Nazareth in Galilee as to Zacharias in the temple at Jerusalem. II. The address of the angel to her, Luk 1:28. We are not told what she was doing, or how employed, when the angel came unto her; but he surprised her with this salutation, Hail, thou art highly favoured. This was intended to raise in her, 1. A value for herself; and, though it is very rare that any need to have any sparks struck into their breast with such design, yet in some, who like Mary pore only on their low estate, there is occasion for it. 2. An expectation of great news, not from abroad, but from above. Heaven designs, no doubt, uncommon favours for one whom an angel makes court to with such respect, Hail thou, chaire - rejoice thou; it was the usual form of salutation; it expresses an esteem of her, and good-will to her and her prosperity. (1.) She is dignified: "Thou art highly favoured. God, in his choice of thee to be the mother of the Messiah, has put an honour upon thee peculiar to thyself, above that of Eve, who was the mother of all living." The vulgar Latin translates this grati plena - full of grace, and thence gathers that she had more of the inherent graces of the Spirit than ever any had; whereas it is certain that this bespeaks no other than the singular favour done her in preferring her to conceive and bear our blessed Lord, an honour which, since he was to be the seed of the woman, some woman must have, not for personal merit, but purely for the sake of free grace, and she is pitched upon. Even so, Father, because it seemed good unto thee. (2.) She has the presence of God with her: "The Lord is with thee, though poor and mean, and perhaps now forecasting how to get a livelihood and maintain a family in the married state." The angel with this word raised the faith of Gideon (Jdg 6:12): The Lord is with thee. Nothing is to be despaired of, not the performance of any service, not the obtaining of any favour, though ever so great, if we have God with us. This word might put her in mind of the Immanuel, God with us, which a virgin shall conceive and bear (Isa 7:14), and why not she? (3.) She has the blessing of God upon her: "Blessed art thou among women; not only thou shalt be accounted so by men, but thou shalt be so. Thou that art so highly favoured in this instance mayest expect in other things to be blessed." She explains this herself (Luk 1:48), All generations shall call me blessed. Compare it with that which Deborah saith of Jael, another that was the glory of her sex (Jdg 5:24), Blessed shall she be above women in the tent. III. The consternation she was in, upon this address (Luk 1:29). When she saw him, and the glories with which he was surrounded, she was troubled at the sight of him, and much more at his saying. Had she been a proud ambitious young woman, that aimed high, and flattered herself with the expectation of great things in the world, she would have been pleased at his saying, would have been puffed up with it, and (as we have reason to think she was a young woman of very good sense) would have had an answer ready, signifying so much: but, instead of that, she is confounded at it, as not conscious to herself of any thing that either merited or promised such great things; and she cast in her mind what manner of salutation this should be. Was it from heaven or of men? Was it to amuse her? was it to ensnare her? was it to banter her? or was there something substantial and weighty in it? But, of all the thoughts she had as to what manner of salutation it should be, I believe she had not the least idea of its being ever intended or used for a prayer, as it is, and has been, for many ages, by the corrupt, degenerate, and anti-christian ages of the church, and to be ten times repeated for the Lord's prayer once; so it is in the church of Rome. But her thoughtfulness upon this occasion gives a very useful intimation to young people of her sex, when addresses are made to them, to consider and cast in their minds what manner of salutations they are, whence they come, and what their tendency is, that they may receive them accordingly, and may always stand on their guard. IV. The message itself which the angel had to deliver to her. Some time the angel gives her to pause; but, observing that this did but increase her perplexity, he went on with his errand, Luk 1:30. To what he had said she made no reply; he therefore confirms it: "Fear not, Mary, I have no other design than to assure thee that thou hast found favour with God more than thou thinkest of, as there are many who think they are more favoured with God than they really are." Note, Those that have found favour with God should not give way to disquieting distrustful fears. Doth God favour thee? Fear not, though the world frown upon thee. Is he for thee? No matter who is against thee. 1. Though she is a virgin, she shall have the honour of being a mother: "Thou shalt conceive in thy womb, and bring forth a son, and thou shalt have the naming of him; thou shalt call his name Jesus," Luk 1:31. It was the sentence upon Eve, that, though she should have the honour to be the mother of all living, yet this mortification shall be an allay to that honour, that her desire shall be to her husband, and he shall rule over her, Gen 3:16. But Mary has the honour without the allay. 2. Though she lives in poverty and obscurity, yet she shall have the honour to be the mother of the Messiah; her son shall be named Jesus - a Saviour, such a one as the world needs, rather than such one as the Jews expect. (1.) He will be very nearly allied to the upper world. He shall be great, truly great, incontestably great; for he shall be called the Son of the Highest, the Son of God who is the Highest; of the same nature, as the son is of the same nature with the father; and very dear to him, as the son is to the father. He shall be called, and not miscalled, the Son of the Highest; for he is himself God over all, blessed for evermore, Rom 9:5. Note, Those who are the children of God, though but by adoption and regeneration, are truly great, and therefore are concerned to be very good, Jo1 3:1, Jo1 3:2. (2.) He will be very highly preferred in the lower world; for, though born under the most disadvantageous circumstances possible, and appearing in the form of a servant, yet the Lord God shall give unto him the throne of his father David, Luk 1:32. He puts her in mind that she was of the house of David; and that therefore, since neither the Salique law, nor the right of primogeniture, took place in the entail of his throne, it was not impossible but that she might bring forth an heir to it, and therefore might the more easily believe it when she was told by an angel from heaven that she should do so, that after the sceptre had been long departed from that ancient and honourable family it should now at length return to it again, to remain in it, not by succession, but in the same hand to eternity. His people will not give him that throne, will not acknowledge his right to rule them; but the Lord God shall give him a right to rule them, and set him as his king upon the holy hill of Zion. He assures her, [1.] That his kingdom shall be spiritual: he shall reign over the house of Jacob, not Israel according to the flesh, for they neither came into his interests nor did they continue long a people; it must therefore be a spiritual kingdom, the house of Israel according to the promise, that he must rule over. [2.] That it shall be eternal: he shall reign for ever, and of his kingdom there shall be no end, as there had been long since of the temporal reign of David's house, and would shortly be of the state of Israel. Other crowns endure not to every generation, but Christ's doth, Pro 27:24. The gospel is the last dispensation, we are to look for no other. V. The further information given her, upon her enquiry concerning the birth of this prince. 1. It is a just enquiry which she makes: "How shall this be? Luk 1:34. How can I now presently conceive a child" (for so the angel meant) "when I know not a man; must it therefore be otherwise than by ordinary generation? If so, let me now how?" She knew that the Messiah must be born of a virgin; and, if she must be his mother, she desires to know how. This was not the language of her distrust, or any doubt of what the angel said, but of a desire to be further instructed. 2. It is a satisfactory answer that is given to it, Luk 1:35. (1.) She shall conceive by the power of the Holy Ghost, whose proper work and office is to sanctify, and therefore to sanctify the virgin for this purpose. The Holy Ghost is called the power of the Highest. Doth she ask how this shall be? This is enough to help her over all the difficulty there appears in it; a divine power will undertake it, not the power of an angel employed in it, as in other works of wonder, but the power of the Holy Ghost himself. (2.) She must ask no questions concerning the way and manner how it shall be wrought; for the Holy Ghost, as the power of the Highest, shall overshadow her, as the cloud covered the tabernacle when the glory of God took possession of it, to conceal it from those that would too curiously observe the motions of it, and pry into the mystery of it. The formation of every babe in the womb, and the entrance of the spirit of life into it, is a mystery in nature; none knows the way of the spirit, nor how the bones are formed in the womb of her that is with child, Ecc 11:5. We were made in secret, Psa 139:15, Psa 139:16. Much more was the formation of the child Jesus a mystery; without controversy, great was the mystery of godliness, God manifest in the flesh, Ti1 3:16. It is a new thing created in the earth (Jer 31:22), concerning which we must not covet to be wise above what is written. (3.) The child she shall conceive is a holy thing, and therefore must not be conceived by ordinary generation, because he must not share in the common corruption and pollution of the human nature. He is spoken of emphatically, That Holy Thing, such as never was; and he shall be called the Son of God, as the Son of the Father by eternal generation, as an indication of which he shall now be formed by the Holy Ghost in the present conception. His human nature must be so produced, as it was fit that should be which was to be taken into union with the divine nature. 3. It was a further encouragement to her faith to be told that her cousin Elisabeth, though stricken in years, was with child, Luk 1:36. Here is an age of wonders beginning, and therefore be not surprised: here is one among thy own relations truly great, though not altogether so great as this; it is usual with God to advance in working wonders. Greater works than these shall ye do. Though Elisabeth was, on the father's side, of the daughters of Aaron (Luk 1:5), yet on the mother's side she might be of the house of David, for those two families often intermarried, as an earnest of the uniting of the royalty and the priesthood of the Messiah. This is the sixth month with her that was called barren. This intimates, as Dr. Lightfoot thinks, that all the instances in the Old Testament of those having children that had been long barren, which was above nature, were designed to prepare the world for the belief of a virgin's bearing a son, which was against nature. And therefore, even in the birth of Isaac, Abraham saw Christ's day, foresaw such a miracle in the birth of Christ. The angel assures Mary of this, to encourage her faith, and concludes with that great truth, of undoubted certainty and universal use, For with God nothing shall be impossible (Luk 1:37), and, if nothing, then not this. Abraham therefore staggered not at the belief of the divine promise, because he was strong in his belief of the divine power, Rom 4:20, Rom 4:21. No word of God must be incredible to us, as long as no work of God is impossible to him. VI. Her acquiescence in the will of God concerning her, Luk 1:38. She owns herself, 1. A believing subject to the divine authority: "Behold, the handmaid of the Lord. Lord, I am at thy service, at thy disposal, to do what thou commandest me." She objects not the danger of spoiling her marriage, and blemishing her reputation, but leaves the issue with God, and submits entirely to his will. 2. A believing expectant of the divine favour. She is not only content that it should be so, but humbly desires that it may be so: Be it unto me according to thy word. Such a favour as this it was not for her to slight, or be indifferent to; and for what God has promised he will be sought unto; by prayer we must put our amen, or so be it, to the promise. Remember, and perform thy word unto thy servant, upon which thou has caused me to hope. We must, as Mary here, guide our desires by the word of God, and ground our hopes upon it. Be it unto me according to thy word; just so, and no otherwise. Hereupon, the angel departed from her; having completed the errand he was sent upon, he returned, to give an account of it, and receive new instructions. Converse with angels was always a transient thing, and soon over; it will be constant and permanent in the future state. It is generally supposed that just at this instant the virgin conceived, by the overshadowing power of the Holy Ghost: but, the scripture being decently silent concerning it, it doth not become us to be inquisitive, much less positive.

We have here an interview between the two happy mothers, Elisabeth and Mary: the angel, by intimating to Mary the favour bestowed on her cousin Elisabeth (Luk 1:36), gave occasion for it; and sometimes it may prove a better piece of service that we think to bring good people together, to compare notes. Here is, I. The visit which Mary made to Elisabeth. Mary was the younger, and younger with child; and therefore, if they must come together, it was fittest that Mary should take the journey, not insisting on the preference which the greater dignity of her conception gave her, Luk 1:39. She arose, and left her affairs, to attend this greater matter: in those days, at that time (as it is commonly explained, Jer 33:15; Jer 50:4), in a day or two after the angel had visited her, taking some time first, as it is supposed, for her devotion, or rather hastening away to her cousin's, where she would have more leisure, and better help, in the family of a priest. She went, meta spoudēs - with care, diligence, and expedition; not as young people commonly go abroad and visit their friends, to divert herself, but to inform herself: she went to a city of Judah in the hill-country; it is not named, but by comparing the description of it here with Jos 21:10, Jos 21:11, it appears to be Hebron, for that is there said to be in the hill-country of Judah, and to belong to the priests, the sons of Aaron; thither Mary hastened, though it was a long journey, some scores of miles. 1. Dr. Lightfoot offers a conjecture that she was to conceive our Saviour there at Hebron, and perhaps had so much intimated to her by the angel, or some other way; and therefore she made such haste thither. He thinks it probable that Shiloh, of the tribe of Judah, and the seed of David, should be conceived in a city of Judah and of David, as he was to be born in Bethlehem, another city which belonged to them both. In Hebron the promise was given to Isaac, circumcision was instituted. Here (saith he) Abraham had his first land, and David his first crown: here lay interred the three couples, Abraham and Sarah, Isaac and Rebecca, Jacob and Leah, and, as antiquity has held, Adam and Eve. He therefore thinks that it suits singularly with the harmony and consent which God uses in his works that the promise should begin to take place by the conception of the Messias, even among those patriarchs to whom it was given. I see no improbability in the conjecture, but add this for the support of it, that Elisabeth said (Luk 1:45), There shall be a performance; as if it were not performed yet, but was to be performed there. 2. It is generally supposed that she went thither for the confirming of her faith by the sign which the angel had given her, her cousin's being with child, and to rejoice with her sister-favourite. And, besides, she went thither, perhaps, that she might be more retired from company, or else might have more agreeable company than she could have in Nazareth. We may suppose that she did not acquaint any of her neighbours at Nazareth with the message she had received from heaven, yet longed to talk over a thing she had a thousand time thought over, and knew no person in the world with whom she could freely converse concerning it but her cousin Elisabeth, and therefore she hastened to her. Note, it is very beneficial and comfortable for those that have a good work of grace begun in their souls, and Christ in the forming there, to consult those who are in the same case, that they may communicate experiences one to another; and they will find that, as in water face answers to face, so doth the heart of man to man, of Christian to Christian. II. The meeting between Mary and Elisabeth. Mary entered into the house of Zacharias; but he, being dumb and deaf, kept his chamber, it is probable, and saw no company; and therefore she saluted Elisabeth (Luk 1:40), told her she was come to make her a visit, to know her state, and rejoice with her in her joy. Now, at their first coming together, for the confirmation of the faith of both of them, there was something very extraordinary. Mary knew that Elisabeth was with child, but it does not appear that Elisabeth had been told any thing of her cousin Mary's being designed for the mother of the Messiah; and therefore what knowledge she appears to have had of it must have come by a revelation, which would be a great encouragement to Mary. 1. The babe leaped in her womb, Luk 1:41. It is very probable that she had been several weeks quick (for she was six months gone), and that she had often felt the child stir; but this was a more than ordinary motion of the child, which alarmed her to expect something very extraordinary, eskirtēse. It is the same word that is used by the Septuagint (Gen 25:22) for the struggling of Jacob and Esau in Rebecca's womb, and the mountains skipping, Psa 114:4. The babe leaped as it were to give a signal to his mother that he was now at had whose forerunner he was to be, about six months in ministry, as he was in being; or, it was the effect of some strong impression made upon the mother. Now began to be fulfilled what the angel said to his father (Luk 1:15), that he should be filled with the Holy Ghost, even from his mother's womb; and perhaps he himself had some reference to this, when he said (Joh 3:29), The friend of the Bridegroom rejoiceth greatly, because of the Bridegroom's voice, heard, though not by him, yet by his mother. 2. Elisabeth was herself filled with the Holy Ghost, or a Spirit of prophecy, by which, as well as by the particular suggestions of the Holy Ghost she was filled with, she was given to understand that the Messiah was at hand, in whom prophecy should revive, and by whom the Holy Ghost should be more plentifully poured out than ever, according to the expectations of those who waited for the consolation of Israel. The uncommon motion of the babe in her womb was a token of extraordinary emotion of her spirit under a divine impulse. Note, Those whom Christ graciously visits may know it by their being filled with the Holy Ghost; for, if any man have not the Spirit of Christ, he is none of his. III. The welcome which Elisabeth, by the Spirit of prophecy, gave to Mary, the mother of our Lord; not as to a common friend making a common visit, but as to one of whom the Messiah was to be born. 1. She congratulates her on her honour, and, though perhaps she knew not of it till just now, she acknowledges it with the greatest assurance and satisfaction. She spoke with a loud voice, which does not at all intimate (as some think) that there was a floor or a wall between them, but that she was in a transport or exultation of joy, and said what she cared not who knew. She said, Blessed art thou among women, the same word that the angels had said (Luk 1:28); for thus this will of God, concerning honouring the Son, should be done on earth as it is done in heaven. But Elisabeth adds a reason, Therefore blessed art thou because blessed is the fruit of thy womb; thence it was that she derived this excelling dignity. Elisabeth was the wife of a priest, and in years, yet she grudges not that her kinswoman, who was many years younger than she, and every way her inferior, should have the honour of conceiving in her virginity, and being the mother of the Messiah, whereas the honour put upon her was much less; she rejoices in it, and is well pleased, as her son was afterwards, that she who cometh after her is preferred before her, Joh 1:27. Note, While we cannot but own that we are more favoured of God than we deserve, let us by no means envy that others are more highly favoured than we are. 2. She acknowledges her condescension, in making her this visit (Luk 1:43): Whence is this to me, that the mother of my Lord should come to me? Observe, (1.) She calls the virgin Mary the mother of her Lord (as David in spirit, called the Messiah Lord, his Lord), for she knew he was to be Lord of all. (2.) She not only bids her welcome to her house, though perhaps she came in mean circumstances, but reckons this visit a great favour, which she thought herself unworthy of. Whence is this to me? It is in reality, and not in compliment, that she saith, "This was a greater favour than I could have expected." Note, Those that are filled with the Holy Ghost have low thoughts of their own merits, and high thoughts of God's favours. Her son the Baptist spoke to the same purport with this, when he said, Comest thou to me? Mat 3:14. 3. She acquaints her with the concurrence of the babe in her womb, in this welcome to her (Luk 1:44): "Thou certainly bringest some extraordinary tidings, some extraordinary blessing, with thee; for as soon as the voice of thy salutation sounded in my ears, not only my heart leaped for joy, though I knew not immediately why or wherefore, but the babe in my womb, who was not capable of knowing, did so too." He leaped as it were for joy that the Messiah, whose harbinger he was to be, would himself come soon after him. This would serve very much to strengthen the faith of the virgin, that there were such assurances as these given to others; and it would be in part the accomplishment of what had been so often foretold, that there should be universal joy before the Lord, when he cometh, Psa 98:8, Psa 98:9. 4. She commends her faith, and encourages it (Luk 1:45): Blessed is she that believed. Believing souls are blessed souls, and will be found so at last; this blessedness cometh through faith, even the blessedness of being related to Christ, and having him formed in the soul. They are blessed who believe the word of God, for that Word will not fail them; there shall, without doubt, be a performance of those things which are told her from the Lord. Note, The inviolable certainty of the promise is the undoubted felicity of those that build upon it and expect their all from it. The faithfulness of God is the blessedness of the faith of the saints. Those that have experienced the performance of God's promises themselves should encourage others to hope that he will be as good as his word to them also: I will tell you what God has done for my soul. IV. Mary's song of praise, upon this occasion. Elisabeth's prophecy was an echo to the virgin Mary's salutation, and this song is yet a stronger echo to that prophecy, and shows her to be no less filled with the Holy Ghost than Elisabeth was. We may suppose the blessed virgin to come in, very much fatigued with her journey; yet she forgets that, and is inspired with new life, and vigour, and joy, upon the confirmation she here meets with of her faith; and since, by the sudden inspiration and transport, she finds that this was designed to be her errand hither, weary as she is, like Abraham's servant, she would neither eat nor drink till she had told her errand. 1. Here are the expressions of joy and praise, and God alone the object of the praise and centre of the joy. Some compare this song with that which her name-sake Miriam, the sister of Moses, sung, upon the triumphant departure of Israel out of Egypt, and their triumphant passage through the Red Sea; others think it better compared with the song of Hannah, upon the birth of Samuel, which, like this, passes from a family mercy to a public and general one. This begins, like that, My heart rejoiceth in the Lord, Sa1 2:1. Observe how Mary here speaks of God. (1.) With great reverence of him, as the Lord: "My soul doth magnify the Lord; I never saw him so great as now I find him so good." Note, Those, and those only, are advanced in mercy, who are thereby brought to think the more highly and honourably of God; whereas there are those whose prosperity and preferment make them say, What is the Almighty, that we should serve him? The more honour God has any way put upon us, the more honour we must study to give to him; and then only are we accepted in magnifying the Lord, when our souls magnify him, and all that is within us. Praising work must be soul work. (2.) With great complacency in him as her Saviour: My spirit rejoiceth in God my Saviour. This seems to have reference to the Messiah, whom she was to be the mother of. She calls him God her Saviour; for the angel had told her that he should be the Son of the Highest, and that his name should be Jesus, a Saviour; this she fastened upon, with application to herself: He is God my Saviour. Even the mother of our Lord had need of an interest in him as her Saviour, and would have been undone without it: and she glories more in that happiness which she had in common with all believers than in being his mother, which was an honour peculiar to herself, and this agrees with the preference Christ have to obedient believers above his mother and brethren; see Mat 12:50; Luk 11:27, Luk 11:28. Note, Those that have Christ for their God and Saviour have a great deal of reason to rejoice, to rejoice in spirit, that is rejoicing as Christ did (Luk 10:21), with spiritual joy. 2. Here are just causes assigned for this joy and praise. (1.) Upon her own account, Luk 1:48, Luk 1:49. [1.] Her spirit rejoiced in the Lord, because of the kind things he had done for her: his condescension and compassion to her. He has regarded the low estate of his handmaiden; that is, he has looked upon her with pity, for so the word is commonly used. "He has chosen me to this honour, notwithstanding my great meanness, poverty, and obscurity." Nay, the expression seems to intimate, not only (to allude to that of Gideon, Jdg 6:15) that her family was poor in Judah, but that she was the least in her father's house, as if she were under some particular contempt and disgraced among her relations, was unjustly neglected, and the outcast of the family, and God put this honour upon her, to balance abundantly the contempt. I the rather suggest this, for we find something toward such honour as this put upon others, on the like consideration. Because God saw that Leah was hated, he opened her womb, Gen 29:31. Because Hannah was provoked, and made to fret, and insulted over, by Peninnah, therefore God gave her a son, Sa1 1:19. Whom men wrongfully depress and despise God doth sometimes, in compassion to them, especially if they have borne it patiently, prefer and advance; see Jdg 11:7. So in Mary's case. And, if God regards her low estate, he not only thereby gives a specimen of his favour to the whole race of mankind, whom he remembers in their low estate, as the psalmist speaks (Psa 136:23), but secures a lasting honour to her (for such the honour is that God bestows, honour that fades not away): "From henceforth all generations shall call me blessed, shall think me a happy woman and highly advanced." All that embrace Christ and his gospel will say, Blessed was the womb that bore him and the paps which he sucked, Luk 11:27. Elizabeth had once and again called her blessed: "But that is not all," saith she, "all generations of Gentiles as well as Jews shall call me so." [2.] Her soul magnifies the Lord, because of the wonderful things he had done for her (Luk 1:49): He that is mighty has done to me great things. A great thing indeed, that a virgin should conceive. A great thing indeed, that Messiah, who had been so long promised to the church, and so long expected by the church, should now at length be born. It is the power of the Highest that appears in this. She adds, and holy is his name; for so Hannah saith her song, There is none holy as the Lord, which she explains in the next words, for there is none beside thee, Sa1 2:2. God is a Being by himself, and he manifests himself to be so, especially in the work of our redemption. He that is mighty, even he whose name is holy, has done to me great things. Glorious things may be expected from him that is both mighty and holy; who can do every thing, and will do every thing well and for the best. (2.) Upon the account of others. The virgin Mary, as the mother of the Messiah, is become a kind of public person, wears a public character, and is therefore immediately endued with another spirit, a more public spirit than before she had, and therefore looks abroad, looks about her, looks before her, and takes notice of God's various dealings with the children of men (Luk 1:50, etc.), as Hannah (Sa1 2:3, etc.). In this she has especially an eye to the coming of the Redeemer and God's manifesting himself therein. [1.] It is a certain truth that God has mercy in store, mercy in reserve, for all that have a reverence for his majesty, and a due regard to his sovereignty and authority. But never did this appear so as in sending his Son into the world to save us (Luk 1:50): His mercy is on them that fear him; it has always been so; he has ever looked upon them with an eye of peculiar favour who have looked up to him with and eye of filial fear. But he hath manifested this mercy, so as never before, in sending his Son to bring in an everlasting righteousness, and work out an everlasting salvation, for them that fear him, and this from generation to generation; for there are gospel privileges transmitted by entail, and intended for perpetuity. Those that fear God, as their Creator and Judge, are encouraged to hope for mercy in him, through their Mediator and Advocate; and in him mercy is settled upon all that fear God, pardoning mercy, healing mercy, accepting mercy, crowning mercy, from generation to generation, while the world stands. In Christ he keepeth mercy for thousands. [2.] It has been a common observation that God in his providence puts contempt upon the haughty and honour upon the humble; and this he has done remarkably in the whole economy of the work of man's redemption. As God had, with his mercy to her, shown himself mighty also (Luk 1:48, Luk 1:49), so he had, with his mercy on them that fear him, shown strength likewise with his arm. First, In the course of his providence, it is his usual method to cross the expectations of men, and proceed quite otherwise than they promise themselves. Proud men expect to carry all before them, to have their way and their will; but he scatters them in the imagination of their hearts, breaks their measures, blasts their projects, nay, and brings them low, and brings them down, by those very counsels with which they thought to advance and establish themselves. The mighty think to secure themselves by might in their seats, but he puts them down, and overturns their seats; while, on the other hand, those of low degree, who despaired of ever advancing themselves, and thought of no other than of being ever low, are wonderfully exalted. This observation concerning honour holds likewise concerning riches; many who were so poor that they had not bread for themselves and their families, by some surprising turn of Providence in favour of them, come to be filled with good things; while, on the other hand, those who were rich, and thought no other than that tomorrow should be as this day, that their mountain stood strong and should never be moved, are strangely impoverished, and sent away empty. Now this is the same observation that Hannah had made, and enlarged upon, in her song, with application to the case of herself and her adversary (Sa1 2:4-7), which very much illustrates this here. And compare also Psa 107:33-41; Psa 113:7-9; and Ecc 9:11. God takes a pleasure in disappointing their expectations who promise themselves great things in the world, and in out-doing the expectations of those who promise themselves but a little; as a righteous God, it is his glory to abase those who exalt themselves, and strike terror on the secure; and, as a good God, it is his glory to exalt those who humble themselves, and to speak comfort to those who fear before him. Secondly, This doth especially appear in the methods of gospel grace. 1. In the spiritual honours it dispenses. When the proud Pharisees were rejected, and Publicans and sinners went into the kingdom of heaven before them, - when the Jews, who followed after the law of righteousness, did not attain it, and the Gentiles, who never thought of it, attained to righteousness (Rom 9:30, Rom 9:31), - when God chose not the wise men after the flesh, not the mighty, or the noble, to preach the gospel, and plant Christianity in the world, but the foolish and weak things of the world, and things that were despised ( Co1 1:26, Co1 1:27) - then he scattered the proud, and put down the mighty, but exalted them of low degree. When the tyranny of the chief priests and elders were brought down, who had long lorded it over God's heritage, and hoped always to do so, and Christ's disciples, a company of poor despised fishermen, by the power they were clothed with, were made to sit on thrones, judging the twelve tribes of Israel, - when the power of the four monarchies was broken, and the kingdom of the Messiah, that stone cut out of the mountain without hands, is made to fill the earth, - then are the proud scattered, and those of low degree exalted. 2. In the spiritual riches it dispenses, Luk 1:53. (1.) Those who see their need of Christ, and are importunately desirous of righteousness and life in him, he fills with good things, with the best things; he gives liberally to them, and they are abundantly satisfied with the blessings he gives. Those who are weary and heavy-laden shall find rest with Christ, and those who thirst are called to come to him and drink; for they only know how to value his gifts. To the hungry soul every bitter thing is sweet, manna is angels' food; and to the thirsty fair water is honey out of the rock. (2.) Those who are rich, who are not hungry, who, like Laodicea, think they have need of nothing, are full of themselves and their own righteousness, and think they have a sufficiency in themselves, those he sends away from his door, they are not welcome to him, he sends them empty away, they come full of self, and are sent away empty of Christ. He sends them to the gods whom they served, to their own righteousness and strength which they trusted to. [3.] It was always expected that the Messiah should be, in a special manner, the strength and glory of his people Israel, and so he is in a peculiar manner (Luk 1:54): He hath helped his servant Israel, antelabeto. He hath taken them by the hand, and helped them up that were fallen and could not help themselves. Those that were sunk under the burdens of a broken covenant of innocency are helped up by the blessings of a renewed covenant of grace. The sending of the Messiah, on whom help was laid for poor sinners, was the greatest kindness that could be done, the greatest help that could be provided for his people Israel, and that which magnifies it is, First, That it is in remembrance of his mercy, the mercifulness of his nature, the mercy he has in store for his servant Israel. While this blessing was deferred, his people, who waited for it, were often ready to ask, Has God forgotten to be gracious? But now he made it appear that he had not forgotten, but remembered, his mercy. He remembered his former mercy, and repeated that to them in spiritual blessings which he had done formerly to them in temporal favours. He remembered the days of old. Where is he that brought them up out of the sea, out of Egypt? Isa 63:11. He will do the like again, which that was a type of. Secondly, That it is in performance of his promise. It is a mercy not only designed, but declared (Luk 1:55); it was what he spoke to our fathers, that the Seed of the woman should break the head of the serpent; that God should dwell in the tents of Shem; and particularly to Abraham, that in his seed all the families of the earth shall be blessed, with the best of blessings, with the blessings that are for ever, and to the seed that shall be for ever; that is, his spiritual seed, for his carnal seed were cut off a little after this. Note, What God has spoken he will perform; what he hath spoken to the fathers will be performed to their seed; to their seed's seed, in blessings that shall last for ever. Lastly, Mary's return to Nazareth (Luk 1:56), after she had continued with Elisabeth about three months, so long as to be fully satisfied concerning herself that she was with child, and to be confirmed therein by her cousin Elisabeth. Some think, though her return is here mentioned before Elisabeth's being delivered, because the evangelist would finish this passage concerning Mary before he proceeded with the story of Elisabeth, yet that Mary staid till her cousin was (as we say) down and up again; that she might attend on her, and be with her in her lying-in, and have her own faith confirmed by the full accomplishment of the promise of God concerning Elisabeth. But most bind themselves to the order of the story as it lies, and think she returned again when Elisabeth was near her time; because she still affected retirement, and therefore would not be there when the birth of this child of promise would draw a great deal of company to the house. Those in whose hearts Christ is formed take more delight than they used to do in sitting alone and keeping silence.

In these verses, we have, I. The birth of John Baptist, Luk 1:57. Though he was conceived in the womb by miracle, he continued in the womb according to the ordinary course of nature (so did our Saviour): Elisabeth's full time came, that she should be delivered, and then she brought forth a son. Promised mercies are to be expected when the full time for them is come, and not before. II. The great joy that was among all the relations of the family, upon this extraordinary occasion (Luk 1:58): Her neighbours and her cousins heard of it; for it would be in every body's mouth, as next to miraculous. Dr. Lightfoot observes that Hebron was inhabited by priests of the family of Aaron, and that those were the cousins here spoken of; but the fields and villages about, by the children of Judah, and that those were the neighbours. Now these here discovered, 1. A pious regard to God. They acknowledged that the Lord had magnified his mercy to her, so the word is. It was a mercy to have her reproach taken away, a mercy to have her family built up, and the more being a family of priests, devoted to God, and employed for him. Many things concurred to make the mercy great - that she had been long barren, was now old, but especially that the child should be great in the sight of the Lord. 2. A friendly regard to Elisabeth. When she rejoiced, they rejoiced with her. We ought to take pleasure in the prosperity of our neighbours and friends, and to be thankful to God for their comforts as for our own. III. The dispute that was among them concerning the naming him (Luk 1:59): On the eighth day, as God has appointed, they came together, to circumcise the child; it was here, in Hebron, that circumcision was first instituted; and Isaac, who, like John Baptist, was born by promise, was one of the first that was submitted to it, at least the chief eyed in the institution of it. They that rejoiced in the birth of the child came together to the circumcising of him. Note, The greatest comfort we can take in our children is in giving them up to God, and recognizing their covenant-relation to him. The baptism of our children should be more our joy than their birth. Now it was the custom, when they circumcised their children, to name them, because, when Abram was circumcised God gave him a new name, and called him Abraham; and it is not unfit that they should be left nameless till they are by name given up to God. Now, 1. Some proposed that he should be called by his father's name, Zacharias. We have not any instance in scripture that the child should bear the father's name; but perhaps it was of late come into use among the Jews, at it is with us, and they intended hereby to do honour to the father, who was not likely to have another child. 2. The mother opposed it, and would have called him John; having learned, either by inspiration of the Holy Ghost (as is most probable), or by information in writing from her husband, that God appointed this to be his name (Luk 1:60); He shall be called Johanan - Gracious, because he shall introduce the gospel of Christ, wherein God's grace shines more brightly than ever. 3. The relations objected against that (Luk 1:61): "There is none of thy kindred, none of the relations of thy family, that is called by that name; and therefore, if he may not have his father's name, yet let him have the name of some of his kindred, who will take it as a piece of respect to have such a child of wonders as this named from them." Note, As those that have friends must show themselves friendly, so those that have relations must be obliging to them in all the usual regards that are paid to kindred. 4. They appealed to the father, and would try if they could possibly get to know his mind; for it was his office to name the child, Luk 1:62. They made signs to him, by which it appears that he was deaf as well as dumb; nay, it should seem, mindless of any thing, else one would think they should at first have desired him to write down his child's name, if he had ever communicated any thing by writing since he was struck. However, they would carry the matter as far as they could, and therefore gave him to understand what the dispute was which he only could determine; whereupon he made signs to them to give him a table-book, such as they then used, and with the pencil he wrote these words, His name is John, Luk 1:63. Note, "It shall be so," or, "I would have it so," but "It is so." The matter is determined already; the angel had given him that name. Observe, When Zacharias could not speak, he wrote. When ministers have their mouths stopped, that they cannot preach, yet they may be doing good as long as they have not their hands tied, that they cannot write. Many of the martyrs in prison wrote letters to their friends, which were of great use; blessed Paul himself did so. Zacharias's pitching upon the same name that Elisabeth had chosen was a great surprise to the company: They marvelled all; for they knew not that, though by reason of his deafness and dumbness they could not converse together, yet they were both guided by one and the same Spirit: or perhaps they marvelled that he wrote so distinctly and intelligently, which (the stroke he was under being somewhat like that of a palsy) he had not done before. 5. He thereupon recovered the use of his speech (Luk 1:64): His mouth was opened immediately. The time prefixed for his being silenced was till the day that these blessed things shall be fulfilled (Luk 1:20); not all the things going before concerning John's ministry, but those which relate to his birth and name (Luk 1:13). That time was now expired, whereupon the restraint was taken off, and God gave him the opening of the mouth again, as he did to Ezekiel, Eze 3:27. Dr. Lightfoot compares this case of Zacharias with that of Moses, Exo 4:24-26. Moses, for distrust, is in danger of his life, as Zacharias, for the same fault, is struck dumb; but, upon the circumcision of his child, and recovery of his faith, there, as here, the danger is removed. Infidelity closed his mouth, and now believing opens it again; he believes, therefore he speaks. David lay under guilt from the conception of his child till a few days after its birth; then the Lord takes away his sin: upon his repentance, he shall not die. So here he shall be no longer dumb; his mouth was opened, and he spoke, and praised God. Note, When God opens our lips, our mouths must show forth his praise. As good be without our speech as not use it in praising God; for then our tongue is most our glory when it is employed for God's glory. 6. These things were told all the country over, to the great amazement of all that heard them, Luk 1:65, Luk 1:66. The sentiments of the people are not to be slighted, but taken notice of. We are here told, (1.) That these sayings were discoursed of, and were the common talk all about the hill-country of Judea. It is a pity but a narrative of them had been drawn up, and published in the world, immediately. (2.) That most people who heard of these things were put into consternation by them: Fear came on all them that dwell round about there. If we have not a good hope, as we ought to have, built upon the gospel, we may expect that the tidings of it will fill us with fear. They believed and trembled, whereas they should have believed and triumphed. (3.) It raised the expectations of people concerning this child, and obliged them to have their eye upon him, to see what he would come to. They laid up these presages in their hearts, treasured them up in mind and memory, as foreseeing they should hereafter have occasion to recollect them. Note, What we hear, that may be of use to us, we should treasure up, that we may be able to bring forth, for the benefit of others, things new and old, and, when things come to perfection, may be able to look back upon the presages thereof, and to say, "It was what we might expect." They said within themselves, and said among themselves, "What manner of child shall this be? What will be the fruit when these are the buds, or rather when the root is out of such a dry ground?" Note, When children are born into the world, it is very uncertain what they will prove; yet sometimes there have been early indications of something great, as in the birth of Moses, Samson, Samuel, and here of John. And we have reason to think that there were some of those living at the time when John began his public ministry who could, and did, remember these things, and relate them to others, which contributed as much as any thing to the great flocking there was after him. Lastly, It is said, The hand of the Lord was with him; that is, he was taken under the special protection of the Almighty, from his birth, as one designed for something great and considerable, and there were many instances of it. It appeared likewise that the Spirit was at work upon his soul very early. As soon as he began to speak or go, you might perceive something in him very extraordinary. Note, God has ways of operating upon children in their infancy, which we cannot account for. God never made a soul but he knew how to sanctify it.

We have in these verses an account of John's testimony concerning Jesus Christ, which he witnessed to his own disciples that followed him. As soon as ever Christ was baptized he was immediately hurried into the wilderness, to be tempted; and there he was forty days. During his absence John had continued to bear testimony to him, and to tell the people of him; but now at last he sees Jesus coming to him, returning from the wilderness of temptation. As soon as that conflict was over Christ immediately returned to John, who was preaching and baptizing. Now Christ was tempted for example and encouragement to us; and this teaches us, 1. That the hardships of a tempted state should engage us to keep close to ordinances; to go into the sanctuary of God, Psa 73:17. Our combats with Satan should oblige us to keep close to the communion of saints: two are better than one. 2. That the honours of a victorious state must not set us above ordinances. Christ had triumphed over Satan, and been attended by angels, and yet, after all, he returns to the place where John was preaching and baptizing. As long as we are on this side heaven, whatever extraordinary visits of divine grace we may have here at any time, we must still keep close to the ordinary means of grace and comfort, and walk with God in them. Now here are two testimonies borne by John to Christ, but those two agree in one. I. Here is his testimony to Christ on the first day that he saw him coming from the wilderness; and here four things are witnessed by him concerning Christ, when he had him before his eyes: - 1. That he is the Lamb of God which taketh away the sin of the world, Joh 1:29. Let us learn here, (1.) That Jesus Christ is the Lamb of God, which bespeaks him the great sacrifice, by which atonement is made for sin, and man reconciled to God. Of all the legal sacrifices he chooses to allude to the lambs that were offered, not only because a lamb is an emblem of meekness, and Christ must be led as a lamb to the slaughter (Isa 53:7), but with a special reference, [1.] To the daily sacrifice, which was offered every morning and evening continually, and that was always a lamb (Exo 29:38), which was a type of Christ, as the everlasting propitiation, whose blood continually speaks. [2.] To the paschal lamb, the blood of which, being sprinkled upon the door-posts, secured the Israelites from the stroke of the destroying angel. Christ is our passover, Co1 5:7. He is the Lamb of God; he is appointed by him (Rom 3:25), he was devoted to him (Joh 17:19), and he was accepted with him; in him he was well pleased. The lot which fell on the goat that was to be offered for a sin-offering was called the Lord's lot (Lev 16:8, Lev 16:9); so Christ, who was to make atonement for sin, is called the Lamb of God. (2.) That Jesus Christ, as the Lamb of God, takes away the sin of the world. This was his undertaking; he appeared, to put away sin by the sacrifice of himself, Heb 9:26. John Baptist had called people to repent of their sins, in order to the remission of them. Now here he shows how and by whom that remission was to be expected, what ground of hope we have that our sins shall be pardoned upon our repentance, though our repentance makes no satisfaction for them. This ground of hope we have - Jesus Christ is the Lamb of God. [1.] He takes away sin. He, being Mediator between God and man, takes away that which is, above any thing, offensive to the holiness of God, and destructive to the happiness of man. He came, First, To take away the guilt of sin by the merit of his death, to vacate the judgment, and reverse the attainder, which mankind lay under, by an act of indemnity, of which all penitent obedient believers may claim the benefit. Secondly, To take away the power of sin by the Spirit of his grace, so that it shall not have dominion, Rom 6:14. Christ, as the Lamb of God, washes us from our sins in his own blood; that is, he both justifies and sanctifies us: he takes away sin. He is ho airōn - he is taking away the sin of the world, which denotes it not a single but a continued act; it is his constant work and office to take away sin, which is such a work of time that it will never be completed till time shall be no more. He is always taking away sin, by the continual intercession of his blood in heaven, and the continual influence of his grace on earth. [2.] He takes away the sin of the world; purchases pardon for all those that repent, and believe the gospel, of what country, nation, or language, soever they be. The legal sacrifices had reference only to the sins of Israel, to make atonement for them; but the Lamb of God was offered to be a propitiation for the sin of the whole world; see Jo1 2:2. This is encouraging to our faith; if Christ takes away the sin of the world, then why not my sin? Christ levelled his force at the main body of sin's army, struck at the root, and aimed at the overthrow, of that wickedness which the whole world lay in. God was in him reconciling the world to himself. [3.] He does this by taking it upon himself. He is the Lamb of God, that bears the sin of the world; so the margin reads it. He bore sin for us, and so bears it from us; he bore the sin of many, as the scape-goat had the sins of Israel put upon his head, Lev 16:21. God could have taken away the sin by taking away the sinner, as he took away the sin of the old world; but he has found out a way of abolishing the sin, and yet sparing the sinner, by making his Son sin for us. (3.) That it is our duty, with an eye of faith, to behold the Lamb of God thus taking away the sin of the world. See him taking away sin, and let that increase our hatred of sin, and resolutions against it. Let not us hold that fast which the Lamb of God came to take away: for Christ will either take our sins away or take us away. Let it increase our love to Christ, who loved us, and washed us from our sins in his own blood, Rev 1:5. Whatever God is pleased to take away from us, if withal he take away our sins, we have reason to be thankful, and no reason to complain. 2. That this was he of whom he had spoken before (Joh 1:30, Joh 1:31): This is he, this person whom I now point at, you see where he stands, this is he of whom I said, After me cometh a man. Observe, (1.) This honour John had above all the prophets, that, whereas they spoke of him as one that should come, he saw him already come. This is he. He sees him now, he sees him nigh, Num 24:17. Such a difference there is between present faith and future vision. Now we love one whom we have not seen; then we shall see him whom our souls love, shall see him, and say, This is he of whom I said, my Christ, and my all, my beloved, and my friend. (2.) John calls Christ a man; after me comes a man - anēr, a strong man: like the man, the branch, or the man of God's right hand. (3.) He refers to what he had himself said of him before: This is he of whom I said. Note, Those who have said the most honourable things of Christ will never see cause to unsay them; but the more they know him the more they are confirmed in their esteem of him. John still thinks as meanly of himself, and as highly of Christ, as ever. Though Christ appeared not in any external pomp or grandeur, yet John is not ashamed to own, This is he whom I meant, who is preferred before me. And it was necessary that John should thus show them the person, otherwise they could not have believed that one who made so mean a figure should be he of whom John had spoken such great things. (4.) He protests against any confederacy or combination with this Jesus: And I knew him not. Though there was some relation between them (Elisabeth was cousin to the virgin Mary), yet there was no acquaintance at all between them; John had no personal knowledge of Jesus till he saw him come to his baptism. Their manner of life had been different: John had spent his time in the wilderness, in solitude; Jesus at Nazareth, in conversation. There was no correspondence, no interview between them, that the matter might appear to be wholly carried on by the direction and disposal of Heaven, and not by any design or concert of the persons themselves. And as he hereby disowns all collusion, so also all partiality and sinister regard in it; he could not be supposed to favour him as a friend, for there was no friendship or familiarity between them. Nay, as he could not be biassed to speak honourably of him because he was a stranger to him, he was not able to say any thing of him but what he received from above, to which he appeals, Joh 3:27. Note, They who are taught believe and confess one whom they have not seen, and blessed are they who yet have believed. (5.) The great intention of John's ministry and baptism was to introduce Jesus Christ. That he should be made manifest to Israel, therefore am I come baptizing with water. Observe, [1.] Though John did not know Jesus by face, yet he knew that he should be made manifest. Note, We may know the certainty of that which yet we do not fully know the nature and intention of. We know that the happiness of heaven shall be made manifest to Israel, but cannot describe it. [2.] The general assurance John had that Christ should be made manifest served to carry him with diligence and resolution through his work, though he was kept in the dark concerning particulars: Therefore am I come. Our assurance of the reality of things, though they are unseen, is enough to quicken us to our duty. [3.] God reveals himself to his people by degrees. At first, John knew no more concerning Christ but that he should be made manifest; in confidence of that, he came baptizing, and now he is favoured with a sight of him. They who, upon God's word, believe what they do not see, shall shortly see what they now believe. [4.] The ministry of the word and sacraments is designed for no other end than to lead people to Christ, and to make him more and more manifest. [5.] Baptism with water made way for the manifesting of Christ, as it supposed our corruption and filthiness, and signified our cleansing by him who is the fountain opened. 3. That this was he upon whom the Spirit descended from heaven like a dove. For the confirming of his testimony concerning Christ, he here vouches the extraordinary appearance at his baptism, in which God himself bore witness to him. This was a considerable proof of Christ's mission. Now, to assure us of the truth of it, we are here told (Joh 1:32-34), (1.) That John Baptist saw it: He bore record; did not relate it as a story, but solemnly attested it, with all the seriousness and solemnity of witness-bearing. He made affidavit of it: I saw the Spirit descending from heaven. John could not see the Spirit, but he saw the dove which was a sign and representation of the Spirit. The Spirit came now upon Christ, both to make him fir for his work and to make him known to the world. Christ was notified, not by the descent of a crown upon him, or by a transfiguration, but by the descent of the Spirit as a dove upon him, to qualify him for his undertaking. Thus the first testimony given to the apostles was by the descent of the Spirit upon them. God's children are made manifest by their graces; their glories are reserved for their future state. Observe, [1.] The spirit descended from heaven, for every good and perfect gift is from above. [2.] He descended like a dove - an emblem of meekness, and mildness, and gentleness, which makes him fit to teach. The dove brought the olive-branch of peace, Gen 8:11. [3.] The Spirit that descended upon Christ abode upon him, as was foretold, Isa 11:2. The Spirit did not move him at times, as Samson (Jdg 13:25), but at all times. The Spirit was given to him without measure; it was his prerogative to have the Spirit always upon him, so that he could at no time be found either unqualified for his work himself or unfurnished for the supply of those that seek to him for his grace. (2.) That he was told to expect it, which very much corroborates the proof. It was not John's bare conjecture, that surely he on whom he saw the Spirit descending was the Son of God; but it was an instituted sign given him before, by which he might certainly know it (Joh 1:33): I knew him not. He insists much upon this, that he knew no more of him than other people did, otherwise than by revelation. But he that sent me to baptize gave me this sign, Upon whom thou shalt see the Spirit descending, the same is he. [1.] See here what sure grounds John went upon in his ministry and baptism, that he might proceed with all imaginable satisfaction. First, He did not run without sending: God sent him to baptize. He had a warrant from heaven for what he did. When a minister's call is clear, his comfort is sure, though his success is not always so. Secondly, He did not run without speeding; for, when he was sent to baptize with water, he was directed to one that should baptize with the Holy Ghost. Under this notion John Baptist was taught to expect Christ, as one who would give that repentance and faith which he called people to, and would carry on and complete that blessed structure of which he was now laying the foundation. Note, It is a great comfort to Christ's ministers, in their administration of the outward signs, that he whose ministers they are can confer the grace signified thereby, and so put life, and soul, and power into their ministrations; can speak to the heart what they speak to the ear, and breathe upon the dry bones to which they prophesy. [2.] See what sure grounds he went upon in his designation of the person of the Messiah. God had before given him a sign, as he did to Samuel concerning Saul: "On whom thou shalt see the Spirit descend, that same is he." This not only prevented any mistakes, but gave him boldness in his testimony. When he had such assurance as this given him, he could speak with assurance. When John was told this before, his expectations could not but be very much raised; and, when the event exactly answered the prediction, his faith could not but be much confirmed: and these things are written that we may believe. 4. That he is the Son of God. This is the conclusion of John's testimony, that in which all the particulars centre, as the quod erat demonstrandum - the fact to be demonstrated (Joh 1:34): I saw, and bore record, that this is the Son of God. (1.) The truth asserted is, that this is the Son of God. The voice from heaven proclaimed, and John subscribed to it, not only that he should baptize with the Holy Ghost by a divine authority, but that he has a divine nature. This was the peculiar Christian creed, that Jesus is the Son of God (Mat 16:16), and here is the first framing of it. (2.) John's testimony to it: "I saw, and bore record. Not only I now bear record of it, but I did so as soon as I had seen it." Observe, [1.] What he saw he was forward to bear record of, as they, Act 4:20 : We cannot but speak the things which we have seen. [2.] What he bore record of was what he saw. Christ's witnesses were eye-witnesses, and therefore the more to be credited: they did not speak by hear-say and report, Pe2 1:16. II. Here is John's testimony to Christ, the next day after, Joh 1:35, Joh 1:36. Where observe, 1. He took every opportunity that offered itself to lead people to Christ: John stood looking upon Jesus as he walked. It should seem, John was now retired from the multitude, and was in close conversation with two of his disciples. Note, Ministers should not only in their public preaching, but in their private converse, witness to Christ, and serve his interests. He saw Jesus walking at some distance, yet did not go to him himself, because he would shun every thing that might give the least colour to suspect a combination. He was looking upon Jesus - emblepsas; he looked stedfastly, and fixed his eyes upon him. Those that would lead others to Christ must be diligent and frequent in the contemplation of him themselves. John had seen Christ before, but now looked upon him, Jo1 1:1. 2. He repeated the same testimony which he had given to Christ the day before, though he could have delivered some other great truth concerning him; but thus he would show that he was uniform and constant in his testimony, and consistent with himself. His doctrine was the same in private that it was in public, as Paul's was, Act 20:20, Act 20:21. It is good to have that repeated which we have heard, Phi 3:1. The doctrine of Christ's sacrifice for the taking away of the sin of the world ought especially to be insisted upon by all good ministers: Christ, the Lamb of God, Christ and him crucified. 3. He intended this especially for his two disciples that stood with him; he was willing to turn them over to Christ, for to this end he bore witness to Christ in their hearing that they might leave all to follow him, even that they might leave him. He did not reckon that he lost those disciples who went over from him to Christ, any more than the schoolmaster reckons that scholar lost whom he sends to the university. John gathered disciples, not for himself, but for Christ to prepare them for the Lord, Luk 1:17. So far was he from being jealous of Christ's growing interest, that there was nothing he was more desirous of. Humble generous souls will give others their due praise without fear of diminishing themselves by it. What we have of reputation, as well as of other things, will not be the less for our giving every body his own.

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

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

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

In these verses we have, I. Christ's discourse, with the explication of it, Joh 7:37-39. It is probable that these are only short hints of what he enlarged upon, but they have in them the substance of the whole gospel; here is a gospel invitation to come to Christ, and a gospel promise of comfort and happiness in him. Now observe, 1. When he gave this invitation: On the last day of the feast of tabernacles, that great day. The eighth day, which concluded that solemnity, was to be a holy convocation, Lev 23:36. Now on this day Christ published this gospel-call, because (1.) Much people were gathered together, and, if the invitation were given to many, it might be hoped that some would accept of it, Pro 1:20. Numerous assemblies give opportunity of doing the more good. (2.) The people were now returning to their homes, and he would give them this to carry away with them as his parting word. When a great congregation is to be dismissed, and is about to scatter, as here, it is affecting to think that in all probability they will never come all together again in this world, and therefore, if we can say or do any thing to help them to heaven, that must be the time. It is good to be lively at the close of an ordinance. Christ made this offer on the last day of the feast. [1.] To those who had turned a deaf ear to his preaching on the foregoing days of this sacred week; he will try them once more, and, if they will yet hear his voice, they shall live. [2.] To those who perhaps might never have such another offer made them, and therefore were concerned to accept of this; it would be half a year before there would be another feast, and in that time they would many of them be in their graves. Behold now is the accepted time. 2. How he gave this invitation: Jesus stood and cried, which denotes, (1.) His great earnestness and importunity. His heart was upon it, to bring poor souls in to himself. The erection of his body and the elevation of his voice were indications of the intenseness of his mind. Love to souls will make preachers lively. (2.) His desire that all might take notice, and take hold of this invitation. He stood, and cried, that he might the better be heard; for this is what every one that hath ears is concerned to hear. Gospel truth seeks no corners, because it fears no trials. The heathen oracles were delivered privately by them that peeped and muttered; but the oracles of the gospel were proclaimed by one that stood, and cried. How sad is the case of man, that he must be importuned to be happy, and how wonderful the grace of Christ, that he will importune him! Ho, every one, Isa 55:1. 3. The invitation itself is very general: If any man thirst, whoever he be, he is invited to Christ, be he high or low, rich or poor, young or old, bond or free, Jew or Gentile. It is also very gracious: "If any man thirst, let him come to me and drink. If any man desires to be truly and eternally happy, let him apply himself to me, and be ruled by me, and I will undertake to make him so." (1.) The persons invited are such as thirst, which may be understood, either, [1.] Of the indigence of their cases; either as to their outward condition (if any man be destitute of the comforts of this life, or fatigued with the crosses of it, let his poverty and afflictions draw him to Christ for that peace which the world can neither give nor take away), or as to their inward state: "If any man want spiritual blessings, he may be supplied by me." Or, [2.] Of the inclination of their souls and their desires towards a spiritual happiness. If any man hunger and thirst after righteousness, that is, truly desire the good will of God towards him, and the good work of God in him. (2.) The invitation itself: Let him come to me. Let him not go to the ceremonial law, which would neither pacify the conscience nor purify it, and therefore could not make the comers thereunto perfect, Heb 10:1. Nor let him go to the heathen philosophy, which does but beguile men, lead them into a wood, and leave them there; but let him go to Christ, admit his doctrine, submit to his discipline, believe in him; come to him as the fountain of living waters, the giver of all comfort. (3.) The satisfaction promised: "Let him come and drink, he shall have what he comes for, and abundantly more, shall have that which will not only refresh, but replenish, a soul that desires to be happy." 4. A gracious promise annexed to this gracious call (Joh 7:38): He that believeth on me, out of his belly shall flow - (1.) See here what it is to come to Christ: It is to believe on him, as the scripture hath said; it is to receive and entertain him as he is offered to us in the gospel. We must not frame a Christ according to our fancy, but believe in a Christ according to the scripture. (2.) See how thirsty souls, that come to Christ, shall be made to drink. Israel, that believed Moses, drank of the rock that followed them, the streams followed; but believers drink of a rock in them, Christ in them; he is in them a well of living water, Joh 4:14. Provision is made not only for their present satisfaction, but for their continual perpetual comfort. Here is, [1.] Living water, running water, which the Hebrew language calls living, because still in motion. The graces and comforts of the Spirit are compared to living (meaning running) water, because they are the active quickening principles of spiritual life, and the earnests and beginnings of eternal life. See Jer 2:13. [2.] Rivers of living water, denoting both plenty and constancy. The comfort flows in both plentifully and constantly as a river; strong as a stream to bear down the oppositions of doubts and fears. There is a fulness in Christ of grace for grace. [3.] These flow out of his belly, that is, out of his heart or soul, which is the subject of the Spirit's working and the seat of his government. There gracious principles are planted; and out of the heart, in which the Spirit dwells, flow the issues of life, Pro 4:23. There divine comforts are lodged, and the joy that a stranger doth not intermeddle with. He that believes has the witness in himself, Jo1 5:10. Sat lucis intus - Light abounds within. Observe, further, where there are springs of grace and comfort in the soul that will send forth streams: Out of his belly shall flow rivers. First, Grace and comfort will produce good actions, and a holy heart will be seen in a holy life; the tree is known by its fruits, and the fountain by its streams. Secondly, They will communicate themselves for the benefit of others; a good man is a common good. His mouth is a well of life, Pro 10:11. It is not enough that we drink waters out of our own cistern, that we ourselves take the comfort of the grace given us, but we must let our fountains be dispersed abroad, Pro 5:15, Pro 5:16. Those words, as the scripture hath said, seem to refer to some promise in the Old Testament to this purport, and there are many; as that God would pour out his Spirit, which is a metaphor borrowed from waters (Pro 1:23; Joe 2:28; Isa 44:3; Zac 12:10); that the dry land should become springs of water (Isa 41:18); that there should be rivers in the desert (Isa 43:19); that gracious souls should be like a spring of water (Isa 58:11); and the church a well of living water, Sol 4:15. And here may be an allusion to the waters issuing out of Ezekiel's temple, Eze 47:1. Compare Rev 22:1, and see Zac 14:8. Dr. Lightfoot and others tell us it was a custom of the Jews, which they received by tradition, the last day of the feast of tabernacles to have a solemnity, which they called Libatio aquae - The pouring out of water. They fetched a golden vessel of water from the pool of Siloam, brought it into the temple with sound of trumpet and other ceremonies, and, upon the ascent to the altar, poured it out before the Lord with all possible expressions of joy. Some of their writers make the water to signify the law, and refer to Isa 12:3; Isa 55:1. Others, the Holy Spirit. And it is thought that our Saviour might here allude to this custom. Believers shall have the comfort, not of a vessel of water fetched from a pool, but of a river flowing from themselves. The joy of the law, and the pouring out of the water, which signified this, are not to be compared with the joy of the gospel in the wells of salvation. 5. Here is the evangelist's exposition of this promise (Joh 7:39): This spoke he of the Spirit: not of any outward advantages accruing to believers (as perhaps some misunderstood him), but of the gifts, graces, and comforts of the Spirit. See how scripture is the best interpreter of scripture. Observe, (1.) It is promised to all that believe on Christ that they shall receive the Holy Ghost. Some received his miraculous gifts (Mar 16:17, Mar 16:18); all receive his sanctifying graces. The gift of the Holy Ghost is one of the great blessings promised in the new covenant (Act 2:39), and, if promised, no doubt performed to all that have an interest in that covenant. (2.) The Spirit dwelling and working in believers is as a fountain of living running water, out of which plentiful streams flow, cooling and cleansing as water, mollifying and moistening as water, making them fruitful, and others joyful; see Joh 3:5. When the apostles spoke so fluently of the things of God, as the Spirit gave them utterance (Act 2:4), and afterwards preached and wrote the gospel of Christ with such a flood of divine eloquence, then this was fulfilled, Out of his belly shall flow rivers. (3.) This plentiful effusion of the Spirit was yet the matter of a promise; for the Holy Ghost was not yet given, because Jesus was not yet glorified. See here [1.] That Jesus was not yet glorified. It was certain that he should be glorified, and he was ever worthy of all honour; but he was as yet in a state of humiliation and contempt. He had never forfeited the glory he had before all worlds, nay, he had merited a further glory, and, besides his hereditary honours, might claim the achievement of a mediatorial crown; and yet all this is in reversion. Jesus is now upheld (Isa 42:1), is now satisfied (Isa 53:11), is now justified (Ti1 3:16), but he is not yet glorified. And, if Christ must wait for his glory, let not us think it much to wait for ours. [2.] That the Holy Ghost was not yet given. oupō gar hēn pneuma - for the Holy Ghost was not yet. The Spirit of God was from eternity, for in the beginning he moved upon the face of the waters. He was in the Old Testament prophets and saints, and Zacharias and Elisabeth were both filled with the Holy Ghost. This therefore must be understood of the eminent, plentiful, and general effusion of the Spirit which was promised, Joe 2:28, and accomplished, Act 2:1, etc. The Holy Ghost was not yet given in that visible manner that was intended. if we compare the clear knowledge and strong grace of the disciples of Christ themselves, after the day of Pentecost, with their darkness and weakness before, we shall understand in what sense the Holy Ghost was not yet given; the earnests and first-fruits of the Spirit were given, but the full harvest was not yet come. That which is most properly called the dispensation of the Spirit did not yet commence. The Holy Ghost was not yet given in such rivers of living water as should issue forth to water the whole earth, even the Gentile world, not in the gifts of tongues, to which perhaps this promise principally refers. [3.] That the reason why the Holy Ghost was not given was because Jesus was not yet glorified. First, The death of Christ is sometimes called his glorification (Joh 13:31); for in his cross he conquered and triumphed. Now the gift of the Holy Ghost was purchased by the blood of Christ: this was the valuable consideration upon which the grant was grounded, and therefore till this price was paid (though many other gifts were bestowed upon its being secured to be paid) the Holy Ghost was not given. Secondly, There was not so much need of the Spirit, while Christ himself was here upon earth, as there was when he was gone, to supply the want of him. Thirdly, The giving of the Holy Ghost was to be both an answer to Christ's intercession (Joh 14:16), and an act of his dominion; and therefore till he is glorified, and enters upon both these, the Holy Ghost is not given. Fourthly, The conversion of the Gentiles was the glorifying of Jesus. When certain Greeks began to enquire after Christ, he said, Now is the Son of man glorified, Joh 12:23. Now the time when the gospel should be propagated in the nations was not yet come, and therefore there was as yet no occasion for the gift of tongues, that river of living water. But observe, though the Holy Ghost was not yet given, yet he was promised; it was now the great promise of the Father, Act 1:4. Though the gifts of Christ's grace are long deferred, yet they are well secured: and, while we are waiting for the good promise, we have the promise to live upon, which shall speak and shall not lie. II. The consequents of this discourse, what entertainment it met with; in general, it occasioned differences: There was a division among the people because of him, Joh 7:43. There was a schism, so the word is; there were diversities of opinions, and those managed with heat and contention; various sentiments, and those such as set them at variance. Think we that Christ came to send peace, that all would unanimously embrace his gospel? No, the effect of the preaching of his gospel would be division, for, while some are gathered to it, others will be gathered against it; and this will put things into a ferment, as here; but this is no more the fault of the gospel than it is the fault of a wholesome medicine that it stirs up the peccant humours in the body, in order to the discharge of them. Observe what the debate was: - 1. Some were taken with him, and well affected to him: Many of the people, when they heard this saying, heard him with such compassion and kindness invite poor sinners to him, and with such authority engage to make them happy, that they could not but think highly of him. (1.) Some of them said, O, a truth this is the prophet, that prophet whom Moses spoke of to the fathers, who should be like unto him; or, This is the prophet who, according to the received notions of the Jewish church, is to be the harbinger and forerunner of the Messiah; or, This is truly a prophet, one divinely inspired and sent of God. (2.) Others went further, and said, This is the Christ (Joh 7:41), not the prophet of the Messiah, but the Messiah himself. The Jews had at this time a more than ordinary expectation of the Messiah, which made them ready to say upon every occasion, Lo, here is Christ, or Lo, he is there; and this seems to be only the effect of some such confused and floating notions which caught at the first appearance, for we do not find that these people became his disciples and followers; a good opinion of Christ is far short of a lively faith in Christ; many give Christ a good word that give him no more. These here said, This is the prophet, and this is the Christ, but could not persuade themselves to leave all and follow him; and so this their testimony to Christ was but a testimony against themselves. 2. Others were prejudiced against him. No sooner was this great truth started, that Jesus is the Christ, than immediately it was contradicted and argued against: and this one thing, that his rise and origin were (as they took it for granted) out of Galilee, was thought enough to answer all the arguments for his being the Christ. For, shall Christ come out of Galilee? Has not the scripture said that Christ comes of the seed of David? See here, (1.) A laudable knowledge of the scripture. They were so far in the right, that the Messiah was to be a rod out of the stem of Jesse (Isa 11:1), that out of Bethlehem should arise the Governor, Mic 5:2. This even the common people knew by the traditional expositions which their scribes gave them. Perhaps the people who had these scriptures so ready to object against Christ were not alike knowing in other parts of holy writ, but had had these put into their mouths by their leaders, to fortify their prejudices against Christ. Many that espouse some corrupt notions, and spend their zeal in defence of them, seem to be very ready in the scriptures, when indeed they know little more than those scriptures which they have been taught to pervert. (2.) A culpable ignorance of our Lord Jesus. They speak of it as certain and past dispute that Jesus was of Galilee, whereas by enquiring of himself, or his mother, or his disciples, or by consulting the genealogies of the family of David, or the register at Bethlehem, they might have known that he was the Son of David, and a native of Bethlehem; but this they willingly are ignorant of. Thus gross falsehoods in matters of fact, concerning persons and things, are often taken up by prejudiced and partial men, and great resolves founded upon them, even in the same place and the same age wherein the persons live and the things are done, while the truth might easily be found out. 3. Others were enraged against him, and they would have taken him, Joh 7:44. Though what he said was most sweet and gracious, yet they were exasperated against him for it. Thus did our Master suffer ill for saying and doing well. They would have taken him; they hoped somebody or other would seize him, and, if they had thought no one else would, they would have done it themselves. They would have taken him; but no man laid hands on him, being restrained by an invisible power, because his hour was not come. As the malice of Christ's enemies is always unreasonable, so sometimes the suspension of it is unaccountable.