Luke 1:8 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 while he executed the priest's office,.... To which he was called and ordained, even to offer gifts and sacrifices for men; whilst he was in the way of his duty, when oftentimes God appears to, and in favour of his people; whilst he was performing it, before God; in the temple, where was the symbol of the divine presence, before the altar of the Lord; and as having the fear of God before his eyes; considering himself as in the sight of God, and doing his work faithfully and sincerely: in the order of his course; taking his turn in the order of the course of Abia, to which he belonged; See Gill on Luk 1:5.

Luke also, the follower and disciple of the apostles, referring to Zacharias and Elisabeth, from whom, according to promise, John was born, says: "And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless." [Luke 1:6] And again, speaking of Zacharias: "And it came to pass, that while he executed the priest's office before God in the order of his course, according to the custom of the priest's office, his lot was to burn incense;" and he came to sacrifice, "entering into the temple of the Lord." [Luke 1:8, etc.] Whose angel Gabriel, also, who stands prominently in the presence of the Lord, simply, absolutely, and decidedly confessed in his own person as God and Lord, Him who had chosen Jerusalem, and had instituted the sacerdotal office. For he knew of none other above Him; since, if he had been in possession of the knowledge of any other more perfect God and Lord besides Him, he surely would never — as I have already shown — have confessed Him, whom he knew to be the fruit of a defect, as absolutely and altogether God and Lord.

The priest was offering sacrifice on behalf of the people. The people were expecting the Christ. John was the one who would announce the Christ.

Now it happened that while he was performing his priestly service before God in the order of his division, according to the custom of the priesthood. Indeed, through Moses the Lord appointed one high priest, who, after his death, commanded one to succeed in turn, and this was observed until the times of David, from whom it was decreed that there should be several (as we have said), nevertheless by the Lord's action, who, ministering in turns, during the time of their division, each would dedicate themselves to chastity, and would not touch their household at all. Thus now Zechariah is declared to have served in the priesthood in the order of his division.

Allegorically, through Zacharias, the priesthood of the Jews is signified; through Elizabeth, the very law can be indicated, which, exercised by the teachings of the priests as if supported by a manly strength, ought to beget spiritual sons to God, but because of the insult of sterility, it was hardly able. Not that there were not many, both before the law and under the law, of the most perfect life, but because the law brought no one to perfection, which could not unlock the kingdom of heaven unless preceded by Christ. It is well said that both were righteous before God, because just as the law is good, and the commandment holy and just and good, so also the legal priesthood for the dispensation of that time is holy, good, and just. And what follows, that both walked in all the commandments and ordinances of the Lord blameless, may be so explained, that the legal devotion flourished, as if in the adolescence or youth of its time, from the periods of Moses and afterwards: but in the oncoming of the Savior, severe old age bowed it down, when both the order of the priesthood was confused by the ambitions and contentions of the high priests, and the law itself, torn by the traditions of the Pharisees, became less able to beget sons to God.

The Lord appointed by the hand of Moses one High Priest, at whose death another was to succeed in due order. This was observed until the time of David, who by the command of the Lord increased the number of the Priests; and so at this time Zacharias is said to have been performing his Priest's office in the order of his course, as it follows: But it came to pass, when Zacharias was performing the Priest's office in the order of his course before God, according to the custom of the Priesthood, his lot was, &c.

Before God, only the pure serve as priests, while from the unclean God turns His face away.

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.

Before God - In the temple, where God used to manifest his presence, though long before this time he had forsaken it; yet, on this important occasion, the angel of his presence had visited it.

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