46 And G2532 Mary G3137 said, G2036 My G3450 soul G5590 doth magnify G3170 the Lord, G2962
47 And G2532 my G3450 spirit G4151 hath rejoiced G21 in G1909 God G2316 my G3450 Saviour. G4990
48 For G3754 he hath regarded G1914 G1909 the low estate G5014 of his G846 handmaiden: G1399 for, G1063 behold, G2400 from G575 henceforth G3568 all G3956 generations G1074 shall call G3106 me G3165 blessed. G3106
49 For G3754 he that is mighty G1415 hath done G4160 to me G3427 great things; G3167 and G2532 holy G40 is his G846 name. G3686
50 And G2532 his G846 mercy G1656 is on them that fear G5399 him G846 from G1519 generation G1074 to generation. G1074
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Luke 1
Commentary on Luke 1 Matthew Henry Commentary
An Exposition, With Practical Observations, of
The Gospel According to ST. Luke
Chapter 1
The narative which this evangelist gives us (or rather God by him) of the life of Christ begins earlier than either Matthew or Mark. We have reason to thank God for them all, as we have for all the gifts and graces of Christ's ministers, which in one make up what is wanting in the other, while all put together make a harmony. In this chapter we have,
And these do more than give us an entertaining narrative; they will lead us into the understanding of the mystery of godliness, God manifest in the flesh.
Luk 1:1-4
Complimental prefaces and dedications, the language of flattery and the food and fuel of pride, are justly condemned by the wise and good; but it doth not therefore follow, that such as are useful and instructive are to be run down; such is this, in which St. Luke dedicates his gospel to his friend Theophilus, not as to his patron, though he was a man of honour, to protect it, but as to his pupil, to learn it, and hold it fast. It is not certain who this Theophilus was; the name signifies a friend of God; some think that it does not mean any particular person, but every one that is a lover of God; Dr. Hammond quotes some of the ancients understanding it so: and then it teaches us, that those who are truly lovers of God, will heartily welcome the gospel of Christ, the design and tendency of which are, to bring us to God. But it is rather to be understood of some particular person, probably a magistrate; because Luke gives him here the same title of respect which St. Paul gave to Festus the governor, kratiste (Acts 26:25), which we there translate most noble Festus, and here most excellent Theophilus. Note, Religion does not destroy civility and good manners, but teaches us, according to the usages of our country, to give honour to them to whom honour is due.
Now observe here,
Luk 1:5-25
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,
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 (1 Chr. 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, Ex. 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,
While Zacharias was burning incense in the temple, the whole multitude of the people were praying without, v. 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,
Luk 1:26-38
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.
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.
Luk 1:39-56
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 (v. 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,
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.
Luk 1:57-66
In these verses, we have,
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,
Luk 1:67-80
We have here the song wherewith Zacharias praised God when his mouth was opened; in it he is said to prophesy (v. 67), and so he did in the strictest sense of prophesying; for he foretold things to come concerning the kingdom of the Messiah, to which all the prophets bear witness. Observe,
Now Zacharias here blesses God,
Now what is this salvation which was prophesied of?
In the last verse, we have short account of the younger years of John Baptist. Though he was the son of a priest, he did not, like Samuel, go up, when he was a child, to minister before the Lord; for he was to prepare the way for a better priesthood. But we are here told,