Lukas 1:72 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.

To perform the mercy promised to our fathers,.... By "mercy" is meant salvation by Christ, which springs from the mercy of God; the promise of which was an instance of mercy to the Jewish fathers under the Old Testament, and also the performance of it; for they were saved by the grace of our Lord Jesus, even as we: his blood was shed for the remission of sins that were past, and for the redemption of transgressions under the first Testament: and to remember his holy covenant; which was made between him, and his Son from all eternity; and was, at various times, dispensed and manifested to the patriarchs, and eminent saints, as Adam, Noah, Abraham, &c. This is called an "holy" one; not only because it was made by, and between holy persons, and provided for the holiness of the people of God, both here, and hereafter; but because in the article of redemption and salvation by Christ, which is here more particularly regarded, care was taken to secure the glory of God's holiness and justice, as well as to display his grace and mercy. Now raising up, and sending Jesus a Saviour, showed, that God was mindful of this covenant, and therefore sent redemption to his people.

This same God, after His great goodness, poured His compassion upon us, through which compassion "the Day-spring from on high has looked upon us, and appeared to those who sat in darkness and the shadow of death, and has guided our feet into the way of peace;" [Luke 1:78] as Zacharias also, recovering from the state of dumbness which he had suffered on account of unbelief, having been filled with a new spirit, did bless God in a new manner. For all things had entered upon a new phase, the Word arranging after a new manner the advent in the flesh, that He might win back to God that human nature (hominem) which had departed from God; and therefore men were taught to worship God after a new fashion, but not another god, because in truth there is but "one God, who justifies the circumcision by faith, and the uncircumcision through faith." [Romans 3:30] But Zacharias prophesying, exclaimed, "Blessed be the Lord God of Israel; for He has visited and redeemed His people, and has raised up an horn of salvation for us in the house of His servant David; as He spoke by the mouth of His holy prophets, which have been since the world begun; salvation from our enemies, and from the hand of all that hate us; to perform the mercy [promised] to our fathers, and to remember His holy covenant, the oath which He swore to our father Abraham, that He would grant unto us, that we, being delivered out of the hand of our enemies, might serve Him without fear, in holiness and righteousness before Him, all our days." [Luke 1:68, etc.] Then he says to John: "And you, child, shall be called the prophet of the Highest: for you shall go before the face of the Lord to prepare His ways; to give knowledge of salvation to His people, for the remission of their sins." [Luke 1:76] For this is the knowledge of salvation which was wanting to them, that of the Son of God, which John made known, saying, "Behold the Lamb of God, who takes away the sin of the world. This is He of whom I said, After me comes a man who was made before me; because He was prior to me: and of His fullness have all we received." [John 1:29, John 1:15-16] This, therefore, was the knowledge of salvation; but [it did not consist in] another God, nor another Father, nor Bythus, nor the Pleroma of thirty Æons, nor the Mother of the (lower) Ogdoad: but the knowledge of salvation was the knowledge of the Son of God, who is both called and actually is, salvation, and Saviour, and salutary.

Let us not suppose that this refers to our bodily enemies, but our ghostly. For the Lord Jesus came mighty in battle (Ps. 24:8) to destroy all our enemies, that He might deliver us from their snares and temptation.

"To bring about mercy for our fathers." I believe that, when our Lord came, Abraham, Isaac and Jacob were blessed with God's mercy. Previously they had seen his day and rejoiced. It is not believable that they did not profit from the later, when he came and was born of a virgin. And why do I speak of the patriarchs? I will boldly follow the authority of the Scriptures to higher planes, for the presence of the Lord Jesus and his work benefited not only what is earthly but also what is heavenly. Therefore the apostle too says, "Making peace by the blood of his cross, whether on earth or in heaven." But if the Lord's presence was beneficial in heaven and on earth, why do you hesitate to say that his coming also benefited our ancestors? What Scripture said is fulfilled, "To perform the mercy promised to our fathers, and to remember his holy covenant, the oath which he swore to our father Abraham," to grant us deliverance "without fear from the hand of our enemies."

Christ is mercy and justice. We have obtained mercy through him and been justified, having washed away the stains of wickedness through faith that is in him.

To show mercy to our fathers and to remember His covenant. The oath which He swore to Abraham our father, etc. The Lord had said through the words of the prophets that He would be born in the house of David; He says the same to fulfill the covenant which He arranged with Abraham, that He would liberate us. For it was especially to those patriarchs that either the gathering of nations or the incarnation of Christ was promised from their seed. Which Matthew also briefly indicated when he began his Gospel in this way: The book of the generation of Jesus Christ, the son of David, the son of Abraham. Where it should be noted that in both evangelists, David is preferred to Abraham. For although later in the order of time, he is greater by the gift of promise. For to Abraham, who, although still in circumcision, left his homeland, knew God, and earned the testimony of faith, only the faith of the nations and the holy assembly of the Church was promised, with the Lord saying to him: And in you all the families of the earth shall be blessed (Gen. XXVIII). But to David, by a more exalted oracle, it was heard that Christ would be born from him according to the flesh: When your days are fulfilled and you go to your fathers, I will raise up your offspring after you, who shall be one of your own sons, and I will establish his kingdom. He shall build a house for me, and I will establish his throne forever. I will be a father to him, and he shall be a son to me (I Chron. XVII).

Having announced that the Lord, according to the declaration of the Prophet, would be born of the house of David, he now says, that the same Lord to fulfil the covenant He made with Abraham will deliver us, because chiefly to these patriarchs of Abraham's seed was promised the gathering of the Gentiles, or the incarnation of Christ. But David is put first, because to Abraham was promised the holy assembly of the Church; whereas to David it was told that from him Christ was to be born. And therefore after what was said of David, he adds concerning Abraham the words, To perform the mercy promised to our fathers, &c.

"He has shown mercy" not only to the living, but also "to our fathers," for the grace of Christ extended to them as well, even though they had already died. Namely: to us the living He granted the hope of resurrection, and we shall rise; but not we alone shall be deemed worthy of this benefaction, but also those who died before us. For all of nature received this blessing. And in another sense: "He showed mercy to the fathers" in that He fulfilled their expectations, for what they had hoped for, they saw fulfilled in Christ. And seeing their children in blessedness from such great blessings, the fathers rejoice and, sharing in the joy, receive mercy as though it were done for themselves.

The grace of Christ extends even to those who are dead, because through Him we shall rise again, not only we, but they also who have been dead before us. He performed His mercy also to our forefathers in fulfilling all their hopes and desires. Hence it follows, And to remember his holy covenant, that covenant, namely, wherein he said, Blessing, I will bless thee, and multiplying, I will multiply thee. (Gen. 22:17.) For Abraham was multiplied in all nations, who became his children by adoption, through following the example of his faith. But the fathers also, seeing their children enjoy these blessings, rejoice together with them, just as if they received the mercy in themselves. Hence it follows, The oath which he sware to our father Abraham, that he would grant unto us.

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.

His holy covenant - See the note on Luk 1:54.

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

the mercy promised . . . his holy covenant . . .