78 Through G1223 the tender G4698 mercy G1656 of our G2257 God; G2316 whereby G1722 G3739 the dayspring G395 from G1537 on high G5311 hath visited G1980 us, G2248
But unto you that fear H3373 my name H8034 shall the Sun H8121 of righteousness H6666 arise H2224 with healing H4832 in his wings; H3671 and ye shall go forth, H3318 and grow up H6335 as calves H5695 of the stall. H4770
We have G2192 also G2532 a more sure G949 word G3056 of prophecy; G4397 whereunto G3739 ye do G4160 well G2573 that ye take heed, G4337 as G5613 unto a light G3088 that shineth G5316 in G1722 a dark G850 place, G5117 until G2193 G3757 the day G2250 dawn, G1306 and G2532 the day star G5459 arise G393 in G1722 your G5216 hearts: G2588
Hear H8085 now, O Joshua H3091 the high H1419 priest, H3548 thou, and thy fellows H7453 that sit H3427 before H6440 thee: for they are men H582 wondered at: H4159 for, behold, I will bring forth H935 my servant H5650 the BRANCH. H6780
And there shall come forth H3318 a rod H2415 out of the stem H1503 of Jesse, H3448 and a Branch H5342 shall grow H6509 out of his roots: H8328
I shall see H7200 him, but not now: I shall behold H7789 him, but not nigh: H7138 there shall come H1869 a Star H3556 out of Jacob, H3290 and a Sceptre H7626 shall rise H6965 out of Israel, H3478 and shall smite H4272 the corners H6285 of Moab, H4124 and destroy H6979 all the children H1121 of Sheth. H8352 H8351
In G1722 this G5129 was manifested G5319 the love G26 of God G2316 toward G1722 us, G2254 because G3754 that God G2316 sent G649 his G846 only begotten G3439 Son G5207 into G1519 the world, G2889 that G2443 we might live G2198 through G1223 him. G846 Herein G1722 G5129 is G2076 love, G26 not G3754 that G3756 we G2249 loved G25 God, G2316 but G235 that G3754 he G846 loved G25 us, G2248 and G2532 sent G649 his G846 Son G5207 to be the propitiation G2434 for G4012 our G2257 sins. G266
Remember, H2142 O LORD, H3068 thy tender mercies H7356 and thy lovingkindnesses; H2617 for they have been ever of old. H5769
But G1161 whoso G3739 G302 hath G2192 this world's G2889 good, G979 and G2532 seeth G2334 his G846 brother G80 have G2192 need, G5532 and G2532 shutteth up G2808 his G846 bowels G4698 of compassion from G575 him, G846 how G4459 dwelleth G3306 the love G26 of God G2316 in G1722 him? G846
For G1063 God G2316 is G2076 my G3450 record, G3144 how G5613 greatly I long after G1971 you G5209 all G3956 in G1722 the bowels G4698 of Jesus G2424 Christ. G5547
Wherefore G1352 he saith, G3004 Awake thou G1453 that sleepest, G2518 and G2532 arise G450 from G1537 the dead, G3498 and G2532 Christ G5547 shall give G2017 thee G4671 light. G2017
But G1161 God, G2316 who is G5607 rich G4145 in G1722 mercy, G1656 for G1223 his G846 great G4183 love G26 wherewith G3739 he loved G25 us, G2248 Even G2532 when we G2248 were G5607 dead G3498 in sins, G3900 hath quickened us together with G4806 Christ, G5547 (by grace G5485 ye are G2075 saved;) G4982
For G1063 God G2316 so G3779 loved G25 the world, G2889 that G5620 he gave G1325 his G846 only begotten G3439 Son, G5207 that G2443 whosoever G3956 believeth G4100 in G1519 him G846 should G622 not G3361 perish, G622 but G235 have G2192 everlasting G166 life. G2222
Look down H5027 from heaven, H8064 and behold H7200 from the habitation H2073 of thy holiness H6944 and of thy glory: H8597 where is thy zeal H7068 and thy strength, H1369 the sounding H1995 of thy bowels H4578 and of thy mercies H7356 toward me? are they restrained? H662
I will mention H2142 the lovingkindnesses H2617 of the LORD, H3068 and the praises H8416 of the LORD, H3068 according to all that the LORD H3068 hath bestowed H1580 on us, and the great H7227 goodness H2898 toward the house H1004 of Israel, H3478 which he hath bestowed H1580 on them according to his mercies, H7356 and according to the multitude H7230 of his lovingkindnesses. H2617
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,