Luke 1:23 Kommentar

The narrative which this evangelist gives us (or rather God by him) of the life of Christ begins earlier than either Matthew or Mark. We have reason to thank God for them all, as we have for all the gifts and graces of Christ's ministers, which in one make up what is wanting in the other, while all put together make a harmony. In this chapter we have, I. Luke's preface to his gospel, or his epistle dedicatory to his friend Theophilus (Luk 1:1-4). II. The prophecy and history of the conception of John Baptist, who was Christ's forerunner (v. 5-25). The annunciation of the virgin Mary, or the notice given to her that she should be the mother of the Messiah (Luk 1:26-38). IV. The interview between Mary the mother of Jesus and Elisabeth the mother of John, when they were both with child of those pregnant births, and the prophecies they both uttered upon that occasion (v. 39-56). V. The birth and circumcision of John Baptist, six months before the birth of Christ (Luk 1:57-66). VI. Zacharias's song of praise, in thankfulness for the birth of John, and in prospect of the birth of Jesus (Luk 1:67-79). VII. A short account of John Baptist's infancy (Luk 1:80). And these do more than give us an entertaining narrative; they will lead us into the understanding of the mystery of godliness, God manifest in the flesh.

Luke 1:1 luk 1:1 luk 1:1 luk 1:1Forasmuch as many have taken in hand,.... From hence, to the end of Luk 1:4 is a preface of the evangelist to his Gospel, setting forth the reasons of his writing it; and which he wrote and sent to the excellent Theophilus, for the further confirmation of him in the faith of Christ. It seems that many had took in hand, or attempteo set forth in order a declaration of those things which are most surely believed among us; that is, they undertook to write and publish a very particular and exact narrative of the birth, life, actions, doctrines, miracles, sufferings, death, resurrection, and ascension of Jesus Christ; things which Luke, and other Christians, had the fullest and strongest evidence, and were confidently assured of, and most firmly believed, even with a full assurance of faith. By these many, he cannot mean the authentic historians of evangelical facts, as Matthew and Mark; for they two cannot, with any propriety, be called many; and besides, it is not so very clear and certain a point, that they had, as yet, wrote their Gospels; nor would this evangelist suggest any deficiency, weakness, and inaccuracy in them, as he seems to do: nor does he intend such spurious writers as the authors of the Gospels according to the Nazarenes, Hebrews, and Egyptians; of Nicodemus, Thomas, Matthias, and of the twelve apostles; and still less, the Gospels of Cerinthus, Basilides, and other heretics; since these would not have passed without a censure from him, for the falsehood, fabulous, and trifling stuff in them, as well as for the wicked and heretical opinions propagated by them; and besides, these pieces were not extant when this Gospel was written: but he seems to design some honest and well meaning Christians, who undertook to write, and did write an account of the above things, which were firmly believed by all; and which they took from the apostles, and first ministers of the Gospel, from their sermons and discourses, and from conversation with them; and which they committed to writing, partly to help their own memories, and partly for the benefit of others; in which, no doubt, they acted an upright part, though attended with weakness: wherefore, the evangelist does not censure them as false, wicked, and heretical, nor approve of them as divine and perfect for though they honestly meant, and designed well, yet there might be many things collected by them, which were impertinent, and not proper to be transmitted to posterity; and what might be wrote with great inaccuracy and deficiency, and in a style the Holy Ghost thought improper things of this kind should be delivered in: and therefore the evangelist, moved and inspired by the Spirit of God, set about the following work, and under the same influence completed it. The phrase, , "to set forth in order a declaration", is as Dr. Lightfoot observes, out of the Talmud (h), agreeably to the Jewish way of speaking, "R. Chasdai said to one of the Rabbins, who was , "setting in order a declaration" before him. &c. or relating in order a story before him. (h) T. Bab. Succa, fol. 53. 1.

And it came to pass, that as soon as the days of his ministration,.... In the order of the course, which might be three, four, five, or six days, according to the number of the heads of the house of their fathers in the course; See Gill on Luk 1:5. were accomplished: for though he was deaf and dumb, he was not hereby disqualified for service. Deafness and dumbness excused persons from various duties (s) but did not disqualify priests: a Levite, if he had lost his voice, was disqualified, but not a priest; (t) the reason was this, because it was one part of the work of the Levites to sing, and therefore could not perform it without a voice; but such was the work of the priests, that though deaf and dumb, they could discharge it; as cleansing the altar, trimming the lamps, carrying the parts to the altar, laying them upon it, and burning them, or offering any sacrifice, burning incense, &c. which was the business of Zacharias; which when he had fulfilled, he departed to his own house; which was not at Jerusalem, but in the hill country, in a city of Judah there; see Luk 1:39. (s) Misn. Trumot, c. 1. sect. 1, 2. Chagiga, c. 1. sect. 1. (t) Maimon. & Bartenora in Misn. Cholin, c. 1. sect. 6.

During the time of their course, the priests of the temple were so occupied by their office, that they kept themselves not only from the society of their wives, but even from the very threshold of their houses. Hence it is said, And it came to pass, that, as soon as the days were accomplished, &c. For as there was then required a priestly succession from the root of Aaron, of necessity then a time was appointed for keeping up the inheritance. But as now not a carnal succession, but spiritual perfection, is looked for, the priests are enjoined (in order that they might ever be able to serve the altar) the perpetual observance of chastity. It follows: But after those days, &c. that is, after the days of Zacharias's ministration were completed. But these things were done in the month of September, the twenty-second day of the month, upon which the Jews were bound to observe the feast of the Tabernacles, just before the equinox, at which the night began to be longer than the day, because Christ must increase, but John must decrease. And those days of fasting were not without their meaning; for by the mouth of John, repentance and mortification were to be preached to men. It follows: And she hid herself. (see John 3:30.)

Note also that Zacharias did not go to his house until the days of his service were completed, but remained in the temple. For the hill country was indeed far from Jerusalem. And a priest, even if he had a house in Jerusalem itself, was not permitted to leave the temple court during the time of his rotation. But we, alas, how we neglect the divine services! That Zacharias could not speak but used signs points to the senseless life of the Jews. For having put to death the Word, they can give an account of neither their deeds nor their words. Even if you ask them about something prophetic, they do not open their mouths and cannot give you a single word or answer.

The preface, or St. Luke's private epistle to Theophilus, Luk 1:1-4. The conception and birth of John Baptist foretold by the angel Gabriel, Luk 1:5-17. Zacharias doubts, Luk 1:18. And the angel declares he shall be dumb, till the accomplishment of the prediction, Luk 1:19-25. Six months after the angel Gabriel appears to the virgin Mary, and predicts the miraculous conception and birth of Christ, Luk 1:26-38. Mary visits her cousin Elisabeth, Luk 1:39-45. Mary's song of exultation and praise, Luk 1:46-56. John the Baptist is born, Luk 1:57-66. The prophetic song of his father Zacharias, Luk 1:67-79. John is educated in the desert, Luk 1:80.

As soon as the days of his ministration were accomplished - Each family of the priesthood officiated one whole week, Kg2 11:17. There is something very instructive in the conduct of this priest; had he not loved the service he was engaged in, he might have made the loss of his speech a pretext for immediately quitting it. But as he was not thereby disabled from fulfilling the sacerdotal function, so he saw he was bound to continue till his ministry was ended; or till God had given him a positive dismission. Preachers who give up their labor in the vineyard because of some trifling bodily disorder by which they are afflicted, or through some inconvenience in outward circumstances, which the follower of a cross-bearing, crucified Lord should not mention, show that they either never had a proper concern for the honor of their Master or for the salvation of men, or else that they have lost the spirit of their Master, and the spirit of their work. Again, Zacharias did not hasten to his house to tell his wife the good news that he had received from heaven, in which she was certainly very much interested: the angel had promised that all his words should be fulfilled in their season, and for this season he patiently waited in the path of duty. He had engaged in the work of the Lord, and must pay no attention to any thing that was likely to mar or interrupt his religious service. Preachers who profess to be called of God to labor in the word and doctrine, and who abandon their work for filthy lucre's sake, are the most contemptible of mortals, and traitors to their God.

Luke 1:1 (Luk 1:1-4) set forth in order--more simply, to draw up a narrative.