RPM Volume 17, Number 42, October 11 to October 17, 2015

Barnes' New Testament Notes

Notes on the New Testament Explanatory and Practical Part 24

By Albert Barnes

Grand Rapids, Mich.: Baker Book House, 1949.

THE GOSPEL ACCORDING TO LUKE - Chapter 1

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 1

PREFACE TO THE GOSPEL ACCORDING TO LUKE

Little is certainly known concerning the time and place of writing this Gospel, or concerning the author. The first time we have any mention of the author is in his own history, Ac 16:10,11. He was then the companion of Paul in his travel, and it is evident that he often attended Paul in his journeys, comp. Ac 16:11-17; Ac 21:1-6.

In each of these places the author of "the Acts" speaks of his being in company with Paul. That the same person was the writer of this Gospel is also clear from Ac 1:1.

From this circumstance the ancients regarded this Gospel as in fact the Gospel which Paul had preached. They affirm that Luke recorded what the apostle preached. Thus Irenaeus says,

"Luke, the companion of Paul, put down in a book the gospel preached by him."

He also says,

"Luke was not only a companion, but also a fellow-labourer of the apostles, especially of Paul."

Origen, speaking of the Gospels, says,

"The third is that according to Luke, the gospel commended by Paul, published for the sake of the Gentile converts."

The testimony of the fathers is uniform that it was written by Luke, the companion of Paul, and was therefore regarded by them as really the gospel which Paul preached.

It is not known where it was written. Jerome says it was composed in Achaia. There seems to be some probability that it was written to persons that were well acquainted with Jewish manners, as the author does not stop to explain the peculiar customs of the Jews, as some of the other evangelists have done. Respecting the time when it was written nothing very definite is known. All that can with certainty be ascertained is that it was written before the death of Paul (A.D. 65), for it was written before the Acts (Ac 1:1), and that book only brings down the life of Paul to his imprisonment at Rome, and previous to his going into Spain.

It has been made a matter of inquiry whether Luke was a Gentile or a Jew. On this subject there is no positive testimony. Jerome and others of the fathers say that he was a Syrian, and born at Antioch. The most probable opinion seems to be that he was a proselyte to the Jewish religion, though descended from Gentile parents. For this opinion two reasons may be assigned of some weight. 1st. He was intimately acquainted, as appears by the Gospel and the Acts, with the Jewish rites, customs, opinions, and prejudices; and he wrote in their dialect, that is, with much of the Hebrew phraseology, in a style similar to the other evangelists, from which it appears that he was accustomed to the Jewish religion, and was, therefore, probably a proselyte. Yet the preface to his Gospel, as critics have remarked, is pure classic Greek, unlike the Greek that was used by native Jews; from which it seems not improbable that he was by birth and education a Gentile.

2nd. In Ac 21:27, it is said that the Asiatic Jews excited the multitude against Paul because he had introduced Gentiles into the temple, thus defiling it. In Ac 21:28 it is said that the Gentile to whom they had reference was Trophimus, an Ephesian. Yet Luke was also at that time with Paul. If he had been regarded as a Gentile it is probable that they would have made complaint respecting him as well as Trophimus; from which it is supposed that he was a Jewish proselyte.

But again, in the Epistle to the Colossians, Co 4:9-11, we find Paul saying that Aristarchus, and Marcus, and Barnabas, and Justus saluted them, "who are," he adds, "of the circumcision," that is, Jews by birth. In Co 4:14 he says that Luke, the beloved physician, and Demas also saluted them; from which it is inferred that they were not of the circumcision, but were by birth Gentiles.

Most writers suppose that Luke, the writer of this Gospel, was intended in the above place in Colossians. If so, his profession was that of a physician; and it has been remarked that his descriptions of diseases are more accurate and circumstantial, and have more of technical correctness than those of the other evangelists.

Luke does not profess to have been an eye-witness of what he recorded. See Lu 1:2,3. It is clear, therefore, that he was not one of the seventy disciples, nor one of the two who went to Emmaus, as has been sometimes supposed. Nor was he an apostle. By the fathers he is uniformly called the companion of the apostles, and especially of Paul.

If he was not one of the apostles, and if he was not one of those expressly commissioned by our Lord to whom the promise of the infallible teaching of the Holy Ghost was given, the question arises by what authority his Gospel and the Acts have a place in the sacred canon, or what evidence is there that he was divinely inspired?

In regard to this question the following considerations may give satisfaction:

1st. They were received by all the churches on the same footing as the first three Gospels. There is not a dissenting voice in regard to their authenticity and authority. The value of this argument is this--that if they had been spurious, or without authority, the fathers were the proper persons to know it.

2nd. They were published during the lives of the apostles Peter, Paul, and John, and were received during their lives as books of sacred authority. If the writings of Luke were not inspired, and had no authority, those apostles could easily have destroyed their credit, and we have reason to think it would have been done.

3rd. It is the united testimony of the fathers that this Gospel was submitted to Paul, and received his express approbation. It was regarded as the substance of his preaching, and if it received his approbation it comes to us on the authority of his name. Indeed, if this be the case, it rests on the same authority as the epistles of Paul himself.

4th. It bears the same marks of inspiration as the other books. It is simple, pure, yet sublime; there is nothing unworthy of God; and it is elevated far above the writings of any uninspired man.

5th. If he was not inspired--if, as we suppose, he was a Gentile by birth--and if, as is most clear, he was not an eyewitness witness of what he records, it is inconceivable that he did not contradict the other evangelists. That he did not borrow from them is clear. Nor is it possible to conceive that he could write a book varying in the order of its arrangement so much, and adding so many new facts, and repeating so many recorded also by the others, without often having contradicted what was written by them. Let any man compare this Gospel with the spurious gospels of the following centuries, and he will be struck with the force of this remark.

6th. If it be objected that, not being an apostle, he did not come within the promise of inspiration (Joh 14:26; 16:13,14) made to the apostles, it may be replied that this was also the case with Paul; yet no small part of the New Testament is composed of his writings. The evidence of the inspiration of the writings of Luke and Paul is to be judged, not only by that promise, but by the early reception of the churches; by the testimony of the fathers as to the judgment of inspired men when living, and by the internal character of the works. Luke has all these equally with the other evangelists.

THE GOSPEL ACCORDING TO LUKE - CHAPTER 1

Verse 1. Forasmuch as many. It has been doubted who are referred to here by the word many. It seems clear that it could not be the other evangelists, for the gospel by John was not yet written, and the word many denotes clearly more than two. Besides, it is said that they undertook to record what the eye-witnesses had delivered to them, so that the writers did not pretend to be eye-witnesses themselves. It is clear, therefore, that other writings are meant than the gospels which we now have, but what they were is a matter of conjecture. What are now known as spurious gospels were written long after Luke wrote his. It is probable that Luke refers to fragments of history, or to narratives of detached sayings, acts, or parables of our Lord, which had been made and circulated among the disciples and others. His doctrines were original, bold, pure, and authoritative. His miracles had been extraordinary, clear, and awful. His life and death had been peculiar; and it is not improbable--indeed it is highly probable--that such broken accounts and narratives of detached facts would be preserved. That this is what Luke means appears farther from Lu 1:3 where he professes to give a regular, full, and systematic account from the very beginning--

"having had perfect understanding of all things from the very first."

The records of the others --the "many"--were broken and incomplete. His were to be regular and full.

Taken in hand. Undertaken, attempted.

To set forth in order. To compose a narrative. It does not refer to the order or arrangement, but means simply to give a narrative. The word rendered here in order is different from that in the third verse, which has reference to order, or to a full and fair arrangement of the principal facts, &c., in the history of our Lord.

A declaration. A narrative -- an account of.

Which are most surely believed among us. Among Christians -- among all the Christians then living. Here we may remark -- 1st. That Christians of that day had the best of all opportunities for knowing whether those things were true. Many had seen them, and all others had had the account from those who had witnessed them.

2nd. That infidels now cannot possibly be as good judges in the matter as those who lived at the time, and who were thus competent to determine whether these things were true or false.

3rd. That all Christians do most surely believe the truth of the gospel. It is their life, their hope, their all. Nor can they doubt that their Saviour lived, bled, died, rose, and still lives; that he was their atoning sacrifice, and that he is God over all, blessed for ever.

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 2

Verse 2. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 3

Verse 3. It seemed good. I thought it best; or, I have also determined. It seemed to be called for that there should be a full, authentic, and accurate account of these matters.

Having had perfect understanding, &c. The literal translation of the original here would be,

"having exactly traced everything from the first;"

or,

"having, by diligent and careful investigation, followed up everything to the source, to obtain an accurate account of the matter."

This much better expresses the idea. Luke did not profess to have seen these things, and this expression is designed to show how he acquired his information. It was by tracing up every account till he became satisfied of its truth. Here observe, 1st. That in religion God does not set aside our natural faculties. He calls us to look at evidence; to examine accounts; to make up our own minds. Nor will any man be convinced of the truth of religion who does not make investigation and set himself seriously to the task.

2nd. We see the nature of Luke's inspiration. It was consistent with his using his natural faculties or his own powers of mind in investigating the truth. God, by his Holy Spirit, presided over his faculties, directed them, and kept him from error.

In order. {c} This word does not indicate that the exact order of time would be observed, for that is not the way in which he writes; but it means distinctly, particularly, in opposition to the confused and broken accounts to which he had referred before.

Most excellent Theophilus. {d} The word Theophilus means a friend of God, or a pious man; and it has been supposed by some that Luke did not refer to any particular individual, but to any man that loved God; but there is no reason for this opinion. Significant names were very common, and there is no good reason to doubt that this was some individual known to Luke. The application of the title "most excellent" farther proves it. It would not be given to an unknown man. The title most excellent has by some been supposed to be given to express his character, but it is rather to be considered as denoting rank or office. It occurs only in three other places in the New Testament, and is there given to men in office -- to Felix and Festus, Ac 23:26; Ac 24:3; 26:25.

These titles express no quality of the men, but belong to the office; and we may hence learn that it is not improper for Christians, in giving honour to whom honour is due, to address men in office by their customary titles, even if their moral character be altogether unworthy of it. Who Theophilus was is unknown. It is probable that he was some distinguished Roman or Greek who had been converted, who was a friend of Luke, and who had requested an account of these things. It is possible that this preface might have been sent to him as a private letter with the gospel, and Theophilus chose to have them published together.

{c} Ac 11:4 {d} Ac 1:1

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 4

Verse 4. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 5

Verse 5. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 6

Verse 6. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 7

Verse 7. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 8

Verse 8.

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 9

Verse 9. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 10

Verse 10. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 15

Verse 15. Shall be great.

{q} Shall be eminent, or distinguished as a preacher.

In the sight of the Lord. Greek, before the Lord. That is, shall be really or truly great. God shall regard him as such.

Shall drink neither wine. The kind of wine commonly used in Judea was a light wine, often not stronger than cider in this country. It was the common drink of all classes of the people. See Barnes on "Joh 2:11".

The use of wine was forbidden only to the Nazirite, Nu 6:3. It was because John sustained this character that he abstained from the use of wine.

Strong drink. {r} It is not easy to ascertain precisely what is meant by this word, but we are certain that it does not mean strong drink in our sense of the term. Distilled spirits were not then known. The art of distilling was discovered by an Arabian chemist in the ninth or tenth century; but distilled liquors are not used by Arabians. They banished them at once, as if sensible of their pernicious influence; nor are they used in Eastern nations at all. Europe and America have been the places where this poison has been most extensively used, and there it has beggared and ruined millions, and is yearly sweeping thousands unprepared into a wretched eternity. The strong drink among the Jews was probably nothing more than fermented liquors, or a drink obtained from fermented dates, figs, and the juice of the palm, or the lees of wine, mingled with sugar, and having the property of producing intoxication. Many of the Jewish writers say that by the word here translated strong drink was meant nothing more than old wine, which probably had the power of producing intoxication. See Barnes on "Isa 5:11".

Shall be filled with the Holy Ghost, {s} &c. Shall be divinely designated or appointed to this office, and qualified for it by all needful communications of the Holy Spirit. To be filled with the Holy Spirit is to be illuminated, sanctified, and guided by his influence. In this place it refers --

1st. To the divine intention that he should be set apart to this work, as God designed that Paul should be an apostle from his mother's womb, Ga 1:15.

2nd. It refers to an actual fitting for the work from the birth by the influence of the Holy Spirit, as was the case with Jeremiah (Jer 1:5), and with the Messiah himself, Ps 22:9,10.

{q} Lu 7:28

{r} Nu 6:3

{s} Jer 1:5

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 16

Verse 16. Children of Israel. Jews. Descendants of Israel or Jacob.

Shall he turn. By repentance. He shall call them from their sins, and persuade them to forsake them, and to seek the Lord their God.

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 17

Verse 17. Shall go before him. {t} Before the Messiah. The connection here leads us to suppose that the word him refers to the "Lord their God" in the previous verse. If so, then it will follow that the Messiah was the Lord God of Israel-- a character abundantly given him in other parts of the New Testament.

In the spirit and power of Elias.

See Barnes on "Mt 11:14"

To turn the hearts of the fathers to the children. In the time of John the Jews were divided into a number of different sects. See Barnes on "Mt 3:7".

They were opposed violently to each other, and pursued their opposition with great animosity. It was impossible but that this opposition should find its way into families, and divide parents and children from each other. John came that he might allay these animosities and produce better feeling. By directing them all to one Master, the Messiah, he would divert their attention from the causes of their difference and bring them to union. He would restore peace to their families, and reconcile those parents and children who had chosen different sects, and who had suffered their attachment to sect to interrupt the harmony of their households. The effect of true religion on a family will always be to produce harmony. It attaches all the family to one great Master, and by attachment to him all minor causes of difference are forgotten.

And the disobedient to the wisdom of the just. The disobedient here are the unbelieving, and hence the impious, the wicked. These he would turn to the wisdom of the just, or to such wisdom as the just or pious manifest-- that is, to true wisdom.

To make ready a people {v}, &c. To prepare them for his coming by announcing that the Messiah was about to appear, and by calling them to repentance. God has always required men to be pure in a special manner when he was about to appear among them. Thus the Israelites were required to purify themselves for three days when he was about to come down on Mount Sinai, Ex 19:14,15. And so, when God the Son was about to appear as the Redeemer, he required that men should prepare themselves for his coming. So in view of the future judgment--the second coming of the Son of man--he requires that men should repent, believe, and be pure, 1 Pe 4:7; 2 Pe 3:11,12.

{t} Mal 4:5,6; Mt 11:14; Mr 9:12,13

{u} Ps 111:10

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 18

Verse 18. Whereby shall I know this? {w} The thing was improbable, and he desired evidence that it would take place. The testimony of an angel, and in such a place, should have been proof enough; but men are slow to believe the testimony of heavenly messengers. As a consequence of not believing, he was struck dumb.

{w} Ge 17:17

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 19

Verse 19. I am Gabriel. The word Gabriel is made up of two Hebrew words, and signifies man of God. This angel is mentioned as having been deputed to inform Daniel that his prayers were heard. See Barnes on "Da 8:16; 9:21".

That stand in the presence of God. To stand in the presence of one is a phrase denoting honour or favour. To be admitted to the presence of a king, or to be with him, was a token of favour. So to stand before God signifies merely that he was honoured or favoured by God. He was permitted to come near him, and to see much of his glory. Comp. 1 Ki 10:8; 1 Ki 12:6; 17:1; Pr 22:29.

And am sent, &c. The angels are "ministering spirits sent forth to minister for them who shall be heirs of salvation," {y} Heb 1:7,14. They delight to do the will of God, and one way of doing that will is by aiding his children here, by succouring the afflicted, and by defending those who are in danger. There is no more absurdity or impropriety in supposing that angels may render such aid, than there is in supposing that good men may assist one another; and there can be no doubt that it affords high pleasure to the angels of God to be permitted to aid those who are treading the dangerous and trying path which leads to eternity. Holiness is the same as benevolence, and holy beings seek and love opportunities to do good to their fellow-creatures. In the eye of holy beings all God's creatures are parts of one great family, and whenever they can do them good they rejoice in the opportunity, at any sacrifice.

These glad tidings. This good news respecting the birth of a son.

{y} Heb 1:14

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 20

Verse 20. Because thou believest not {z} , &c. This was both a sign and a judgment-- a sign that he had come from God, and that the thing would be fulfilled; and a judgment for not giving credit to what he had said. There is no sin in the sight of God more aggravated than unbelief. When GOD speaks, man should believe; nor can he that will not believe escape punishment. God speaks only truth, and we should believe him. God speaks only what is for our good, and it is right that we should suffer if we do not credit what he says.

{z} Eze 3:26

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 21

Verse 21. The people waited. That is, beyond the usual time.

Marvelled. Wondered. The priest, it is said, was not accustomed to remain in the temple more than half an hour commonly. Having remained on this occasion a longer time, the people became apprehensive of his safety, and wondered what had happened to him.

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 22

Verse 22. Had seen a vision. The word vision means sight, appearance, or spectre, and is commonly applied to spirits, or to beings from another world. When he came out of the temple, it is probable that they suspected that something of this nature had detained him there, and that, on inquiry of him, he signified by a nod that this was the case. He was unable to speak, and they had no way of "perceiving" it but by such a sign. On the word vision, See Barnes on "Isa 1:1".

For he beckoned unto them. That is, by beckoning unto them, or by a sign, he informed them of what he had seen.

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 23

23. As soon as the days of his ministration, &c.

As soon as he had fulfilled the duties of the week. It might have been supposed that the extraordinary occurrence in the temple, together with his own calamity, would have induced him at once to leave this place and return home; but his duty was in the temple. His piety prompted him to remain there in the service of God. He was not unfitted for burning incense by his dumbness, and it was not proper for him to leave his post. It is the duty of ministers of religion to re- main at their work until they are unfitted for it, and unable to serve God in their profession. Then they must retire. But until that time, he that for trifling causes forsakes his post is guilty of unfaithfulness to his Master.

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 24

Verse 24. Hid herself. Did not go forth into public, and concealed her condition. This might have been done that she might spend her time more entirely. in giving praise to God for his mercies, and that she might have the fullest proof of the accomplishment of the promise before she appeared in public or spoke of the mercies of God.

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 25

Verse 25. Thus. In this merciful manner.

To take away my reproach {a}. Among the Jews, a family of children was counted a signal blessing, an evidence of the favour of God, Ps 113:9; 128:3; Isa 4:1; 44:3,4; Le 26:9.

To be barren, therefore, or to be destitute of children, was considered a reproach or a disgrace, 1 Sa 1:6.

{a} Ge 30:23; 1 Sa 1:6; Isa 54:1,4

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 26

Verse 26. In the sixth month. The sixth month after Elisabeth's conception.

A city of Galilee, named Nazareth.

See Barnes on "Mt 2:22,23".

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 27

Verse 27. To a virgin {b} espoused, &c. See Barnes on "Mt 1:18"

See Barnes on "Mt 1:19"

See Barnes on "Is 7:14"

House of David. Family of David, or descendants of David.

{b} Mt 1:18

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 28

Verse 28. Hail {c} . This word of salutation is equivalent to Peace be with thee, or Joy be with thee; a form of speech implying that she was signally favoured, and expressing joy at meeting her.

Highly favoured {2}. By being the mother of the long-expected Messiah--the mother of the Redeemer of mankind. Long had he been predicted; long had the eyes of the nation been turned to him, and long had his coming been an object of intense desire. To be reckoned among his ancestors was accounted sufficient honour for even Abraham and David. But now the happy individual was designated who was to be his mother; and on Mary, a poor virgin of Nazareth, was to come this honour, which would have rendered infinitely illustrious any of the daughters of Adam--the honour of giving birth to the world's Redeemer and the Son of God.

The Lord is with thee {d}. The word "is" is not in the original, and the passage may be rendered either "the Lord is with thee," or "the Lord be with thee," implying the prayer of the angel that all blessings from God might descend and rest upon her.

Blessed art thou among women. This passage is equivalent to saying "thou art the most happy of women."

{c} Da 9:23 {2} or graciously accepted, or much graced

{d} Jud 6:12

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 29

Verse 29. Troubled at his saying. Disturbed or perplexed at what he said. It was so unexpected, so sudden, so extraordinary, and was so high an honour, that she was filled with anxious thoughts, and did not know what to make of it.

Cast in her mind. Thought, or revolved in her mind.

What manner of salutation. What this salutation could mean.

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 30

Verse 30. Fear not, Mary. Do not be alarmed at this appearance of an angel. He only comes to announce to you good tidings. Similar language was addressed by an angel to Joseph.

See Barnes on "Mt 1:20".

Thou hast found favour with God. Eminent favour or mercy in being selected to be the mother of the Messiah.

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 31

Verse 31. And, behold, {e} thou shalt conceive in thy womb.

See Barnes on "Isa 7:14".

And shalt call his name Jesus. A Saviour.

See Barnes on "Mt 1:21".

All this was announced, also, by an angel to Joseph, after this visitation to Mary.

See Barnes on "Mt 1:20,21".

{e} Is 7:14; Mt 1:21

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 32

Verse 32. He shall be {f} great. There is undoubted reference in this passage to Isa 9:6,7. By his being great is meant he shall be distinguished or illustrious; great in power, in wisdom, in dominion, on earth and in heaven.

Shall be {g} called. This is the same as to say he shall be the Son, &c. The Hebrews often used this form of speech. Mt 21:13.

The {h} Highest. God, who is infinitely exalted; called the Highest, because he is exalted over all his creatures on earth and in heaven. Mr 5:7.

The throne. The kingdom; or shall appoint him as the lineal successor of David in the kingdom.

His father David. David is called his father because Jesus was lineally descended from him. Mt 1:1. The promise to David was, that there should not fail a man to sit on his throne, or that his throne should be perpetual, and the promise was fulfilled by exalting Jesus to be a Prince and a Saviour, and the perpetual King of his people.

{f} Mt 1:21 {g} He 1:2-8 {h} 2 Sa 7:11,12; Isa 9:6,7

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 33

Verse 33. Over the house of Jacob. The house of Jacob means the same thing as the family of Jacob, or the descendants of Jacob--that is, the children of Israel. This was the name by which the ancient people of God were known, and it is the same as saying that he would reign over his own church and people for ever. This he does by giving them laws, by defending them, and by guiding them; and this he will do for ever in the kingdom of his glory.

{i} Of his kingdom there shall be no end. He shall reign among his people on earth until the end of time, and be their king for ever in heaven. His is the only kingdom that shall never have an end; He the only King that shall never lay aside his diadem and robes, and that shall never die. He the only King that can defend us from all our enemies, sustain us in death, and reward us in eternity. O how important, then, to have an interest in his kingdom! and how unimportant, compared with his favour, is the favour of all earthly monarchs!

{i} Da 7:14,27; Mi 4:7

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 34

Verse 34. See Barnes on "Lu 1:35".

No material from Barnes on this particular verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 35

Verse 35. The Holy Ghost shall come upon thee. Mt 1:20.

The power of the Highest, &c. This evidently means that the body of Jesus would be created by the direct power of God. It was not by ordinary generation; but, as the Messiah came to redeem sinners--to make atonement for others, and not for himself--it was necessary that his human nature should be pure, and free from the corruption of the fall. God therefore prepared him a body by direct creation that should be pure and holy. See He 10:5.

That holy thing, &c. That holy progeny or child.

Shall be called {k} the Son of God. This is spoken in reference to the human nature of Christ, and this passage proves, beyond controversy, that one reason why Jesus was called the Son of God was because he was begotten in a supernatural manner. He is also called the Son of God on account of his resurrection, Ro 1:4; Ac 13:33; Ps 2:7.

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 36

Verse 36. Thy cousin Elisabeth, &c. The case of Elisabeth is mentioned to inspire Mary with confidence, and to assure her that what was now promised would be fulfilled. It was almost as improbable that Elisabeth should have a child at her time of life, as it was that Mary should under the circumstances promised.

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 37

Verse 37. No Barnes text on this verse.

{l} "For with God" Mt 19:26; Ro 4:21

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 38

Verse 38. And Mary said, Behold the handmaid {m}, &c. This was an expression of resignation to the will of God, and of faith in the promise. To be the hand-maid of the Lord is to be submissive and obedient, and is the same as saying, "I fully credit all that is said, and am perfectly ready to obey all the commands of the Lord."

{m} Ps 116:16

{n} "according to thy word" Ps 119:38

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 39

Verse 39. And Mary arose. The word arose here is equivalent to setting out, or starting on a journey.

The hill country. The region in the vicinity of Jerusalem, commonly called the hill country of Judea.

City of Juda. What city is meant is not known. Some have supposed it to be Jerusalem, others Hebron; but all is conjecture. It was probably a Levitical city, and the residence of Zacharias when he was not employed in the temple.

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 40

Verse 40. Saluted Elisabeth. Expressed great joy and gratification at seeing her, and used the customary tokens of affectionate salutation.

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 41

Verse 41. Elisabeth was filled with the Holy Ghost. The meaning of this seems to be that she was filled with joy; with a disposition to praise God; with a prophetic spirit, or a knowledge of the character of the child that should be born of her. All these were produced by the Holy Ghost.

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 42

Verse 42.{p} Blessed art thou among women. She here repeated nearly the words of the angel to Mary, esteeming it to be the highest honour among mothers to be the mother of the Messiah. See Barnes on "Lu 1:28"

{p} Jud 5:24; Lu 1:28

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 43

Verse 43. And whence is this to me? An expression of humility. Why is it that the mother of my Lord {q} should come to me, as if to honour me?

Mother of my Lord. The word Lord sometimes denotes divinity, and sometimes superior, master, teacher, or governor. It was given by the Jews to their expected Messiah; but whether they understood it as denoting divinity cannot now be ascertained. It is clear only that Elisabeth used it as denoting great dignity and honour.

{q} Joh 13:13

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 44

Verse 44. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 45

Verse 45. Blessed is she {3} that believed. That is, Mary, who believed what the angel spoke to her. She was blessed not only in the act of believing, but because the thing promised would certainly be fulfilled.

From these expressions of Elisabeth we may learn--

1st. That the spirit of prophecy had not entirely ceased among the Jews.

2nd. That the Holy Ghost is the source of light, comfort, and joy.

3rd. That everything about the birth of Jesus was remarkable, and that he must have been more than a mere man.

4th. That the prospect of the coming of the Messiah was one of great joy and rejoicing to ancient saints; and,

5th. That it was a high honour to be the mother of him that should redeem mankind. It is from that honour that the Roman Catholics have determined that it is right to worship the Virgin Mary and to offer prayers to her--an act of worship as idolatrous as any that could be offered to a creature. For-- \-

1st. It is not anywhere commanded in the Bible.

2nd. It is expressly forbidden to worship any being but God, Ex 34:14; 20:4,5; De 6:13,14; Isa 45:20.

3rd. It is idolatry to worship or pray to a creature.

4th. It is absurd to suppose that the Virgin Mary can be in all places at the same time to hear the prayers of thousands at once, or to aid them. There is no idolatry more gross, and of course more wicked, than to worship the creature more than the Creator, Ro 1:25. \- {3} or, which believed that there shall be

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 46

Verse 46. {r} My soul doth magnify the Lord. To magnify means to make great, and then to extol, to praise, to celebrate. It does not mean here strictly to make great, but to increase in our estimation --that is, to praise or extol. See Ps 34:3; 2 Sa 7:26.

{r} 1 Sa 2:1; Ps 34:2,3

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 47

Verse 47. In God my Saviour. God is called Saviour, as he saves people from sin and death. He was Mary's Saviour, as he had redeemed her soul and given her a title to eternal life; and she rejoiced {s} for that, and especially for his mercy in honouring her by her being made the mother of the Messiah.

{s} Ps 35:9; Hab 3:18

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 48

Verse 48. He hath regarded the {t} low estate of his handmaid. Literally, he has looked upon the low or humble condition of his handmaid. That is, notwithstanding her humble rank and poverty, he has shown her favour. And this example abundantly teaches what is elsewhere fully taught in the Bible, that God is not a respecter of persons; that he is not influenced, in conferring favours, by wealth, honour, or office, Ro 2:11; Ro 10:11,12.

He seeks the humble and the contrite; he imparts his rich blessings to those who feel that they need them, and who will bless him for them, Ps 138:6; Is 57:15.

From henceforth. Hereafter, or in consequence of this.

All generations. All men. All posterity.

{u} Call me blessed. Pronounce me highly favoured or happy in being the mother of the Messiah. It is therefore right to consider her as highly favoured or happy; but this certainly does not warrant us to worship her or to pray to her. Abraham was blessed in being the father of the faithful; Paul in being the apostle to the Gentiles; Peter in first preaching the gospel to them; but who would think of worshipping or praying to Abraham, Paul, or Peter?

{t} Ps 136:23

{u} Mal 3:12; Lu 11:27

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 49

Verse 49. He that is {v} mighty. God.

Hath done to me {w} great things. Hath conferred on me great favours and distinguished mercies.

And holy {x} is his name. This is an expression of Mary's feelings, desiring to bestow on God all honour and praise. As the highest honour, she declared that his name was holy--that is, that God was free from sin, injustice, and impurity. The "name" of God is often put for God himself. The proper name of God is Jehovah, a word expressive of his essential being, derived from the word to be, Ex 3:14; Ex 6:3; Ps 83:18.

That name is holy; is to be regarded as holy; and to make a common or profane use of it is solemnly forbidden, Ex 20:7.

{v} Ge 17:1 {w} Ps 71:21; 126:2,3; Eph 3:20

{x} Ps 111:9

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 50

Verse 50. His {y} mercy. Favour shown to the miserable and the guilty.

Is on them. Is shown or manifested to them.

That fear him. That reverence or honour him. One kind of fear is that which a servant has of a cruel master, or which a man has of a precipice, the plague, or death. This is not the fear which we ought to have toward God. It is the fear which a dutiful child has of a kind and virtuous father -- a fear of injuring his feelings; of dishonouring him by our life; of doing anything which he would disapprove. It is on those who have such fear of God that his mercy descends. This is the fear of the Lord which is the beginning of wisdom, Ps 111:10; Job 28:28.

From generation to generation. From one age to another --that is, it is unceasing; it continues and abounds. But it means also more than this. It means that God's mercy will descend on the children and children's children of those that fear him and keep his commandments, Ex 20:6. In this respect it is an unspeakable privilege to be descended from pious parents; to have been the subject of their prayers, and to have received their blessing. It is also a matter of vast guilt not to copy their example and to walk in their steps. If God is disposed to show mercy to thousands of generations, how heavy will be the condemnation if the children of pious parents do not avail themselves of it and early seek his favour!

{y} Ge 17:17; Ex 20:6; Ps 103:17

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 51

Verse 51. {z} Hath showed strength with his arm. The arm is the symbol of strength. The expression in this and the subsequent verses has no particular reference to his mercy to Mary. From a contemplation of his goodness to her, she enlarges her views to a contemplation of his goodness and power in general, and to a celebration of the praises of God for all that he has done to all men. This is the nature of true piety. It does not terminate in thinking of God's mercy toward ourselves. It thinks of others, and praises God that others also are made partakers of his mercy, and that his goodness is manifested to all his works.

He {a} scattereth the proud. He hath often done it in time of battle and war. When the proud Assyrian, Egyptian, or Babylonian had come against the people of God, he had often scattered them and driven away their armies.

In the imagination of their hearts. Those who were lifted up or exalted in their own view. Those who thought themselves to be superior to other men.

{z} Ps 98:1; Is 51:9; 52:10; 63:5

{a} 1 Sa 2:9; Da 4:37

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 52

Verse 52. Hath put down the mighty {b}. The mighty here denotes princes, kings, or conquerors. See Is 14:12-14.

Their seats. Their thrones, or the places where they sat in pomp and power.

Exalted them. Raised them up, or placed them in the seats of those who had been removed.

Low degree. Low or humble birth and condition in life. This probably has reference to the case of her ancestor David. Mary was celebrating the mercies of God to herself, to her family, and of course to her ancestors. It was natural to allude to that great event in their history when Saul was overcome in battle, and when David was taken from the sheepfold and placed on the throne. The origin of illustrious families is often obscure. Men are often raised by industry, talent, and the favour of God, from very humble stations --from the farm or mechanic's shop-- to places of great trust in the church and state. They who are thus elevated, if imbued with right feelings, will not despise their former employments nor their former companions, nor will they esteem their parents or friends the less because they still remain in the same rank in life. No conduct is more odious and unchristian than to be ashamed of our birth or the humble circumstances of our friends.

{b} Job 5:11; Lu 18:14

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 53

Verse 53. He hath {c} filled the hungry with good things. This is a celebration of the general mercy of God. He hath daily fed the poor, the needy, and those who came to him with humble hearts.

The rich he hath sent, &c. While the poor come to him for a supply of their daily wants, the rich come not that their necessities should be supplied, but come with lofty hearts, and insatiable desires that their riches may be increased. When this is the case, God not unfrequently not only withholds what they ask, but he takes their riches away by fire, or flood, or disappointments, and sends them away empty, Pr 23:5. It is better to be poor and go to God for our daily bread, than to be rich and forget our dependence on him, and to seek only a great increase of our property.

{c} 1 Sa 2:5

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 54

Verse 54. Hath holpen. Hath helped or assisted. The word rendered "holpen" denotes properly, to take hold of one, to help him up when he is in danger of falling, and here means that God had succoured his people when they were feeble, and were in danger of falling or being overthrown.

His servant Israel. His people the Israelites, or those who truly feared him and kept his commandments. See Isa 41:8,9; Ho 11:1.

In remembrance {d} of his mercy. Or that his mercy may be remembered.

{d} Ps 98:3

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 55

Verse 55. As he spake {e} to our fathers, &c. That is, he has dealt mercifully with the children of Israel, according as he promised Abraham, Isaac, and Jacob. The promise particularly here referred to is that respecting the Messiah which was now about to be fulfilled; but there is no doubt that there was also included the promises respecting all the other mercies which had been conferred on the children of Israel. See Ge 22:17,18.

For ever. These words are to be referred to the preceding verse-- "in remembrance of his mercy for ever, to Abraham and to his seed for ever.

{e} Ge 17:19; Ps 132:11

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 56

Verse 56. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 57

Verse 57. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 58

Verse 58. No Barnes text on this verse."

{f} "rejoiced"

{f} Lu 1:14

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 59

Verse 59. On the eighth day. This was the day on which it was required to circumcise children, Ge 21:4.

And they called him Zacharias. The name of the child was commonly given at the time of the circumcision, Ge 21:3,4. The name commonly given to the eldest son was that of the father.

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 60

Verse 60. Shall be called John. This was the name which the angel had said should be given to him, of which Zacharias had probably informed Elisabeth by writing.

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 61

Verse 61. There is none of thy kindred, &c. The Jewish tribes and families were kept distinct. To do this, and to avoid confusion in their genealogical tables, they probably gave only those names which were found among their ancestors. Another reason for this, common to all people, is the respect which is felt for honoured parents and ancestors.

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 62

Verse 62. No entry from BARNES for this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 63

Verse 63. He asked. That is, by signs.

A writing table. The table denoted by this word was usually made of wood and covered with wax. The ancients used to write on such tables, as they had not the use of paper. The instrument used for writing was an iron pen or style, by which they marked on the wax which covered the table. Sometimes the writing-table was made entirely of lead.

{g} "John" Lu 1:13

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 64

Verse 64. His mouth {h} was opened, &c. That is, he was enabled to speak. For nine months he had been dumb, and it is probable that they supposed that he had been afflicted with a paralytic affection, and that he would not recover. Hence their amazement when he spoke. For one act of disbelief all this calamity had come upon him, and it had not come without effect. With true gratitude he offered praise to God for the birth of a son, and for his restoration to the blessings of speech.

{h} Lu 1:20

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 65

Verse 65. And fear came, &c. The word fear often denotes religious reverence. The remarkable circumstances attending the birth of John, and the fact that Zacharias was suddenly restored to speech, convinced them that God was there, and filled their minds with awe and veneration.

{4} "sayings" or "things"

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 66

Verse 66. What manner of child, &c. Such were the remarkable circumstances of his birth that they apprehended that he would be distinguished as a prophet, or that great events would result from his life.

The hand {k} of the Lord was with him. The word hand is used to denote aid, protection, favour. We stretch out the hand to aid those whom we wish to help. The expression here means that God aided him, protected him, or showed him favour. Some think that these words are a part of the speech of the neighbours -- "What manner of child shall this be? God is so evidently with him!"

{i} "laid them up" Lu 2:19,51 {k} Ps 80:17

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 67

Verse 67. Filled with the Holy Ghost. See Lu 1:15.

And prophesied. The word prophesy means --

1st. To foretell future events.

2nd. To celebrate the praises of God (see 1 Sa 10:5,6; 1 Ki 18:29); then to,

3rd. Teach or preach the gospel, &c. See Barnes on "Ro 12:6".

This song of Zacharias partakes of all. It is principally employed in the praises of god, but it also predicts the future character and preaching of John.

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 68

Verse 68.

Blessed.

{l} See Barnes on "Mt 5:3".

Hath visited. The word here rendered visited means properly to look upon; then to look upon in order to know the state of anyone; then to visit for the purposed of aiding those who need aid, or alleviating misery. Comp. Mt 25:43. In this sense it is used here. God looked upon the world-- he saw it miserable-- he came to relieve it, and brought salvation.

And redeemed. That is, was about to redeem, or had given the pledge that he would redeem. This was spoken under the belief that the Messiah, the Redeemer, was about to appear, and would certainly accomplish his work. The literal translation of this passage is, "He hath made a ransom for his people." A ransom was the price paid to deliver a captive taken in war. A is a prisoner taken in war by B. B has a right to detain him as a prisoner by the laws of war, but C offers B a price if he will release A and suffer him to go at liberty. The price which he pays, and which must be satisfactory to B--that is, be a reason to B why he should release him--is called a price or ransom. Men are sinners. They are bound over to just punishment by the law. The law is holy, and God, as a just governor, must see that the law is honoured and the wicked punished; but if anything can be done which will have the same good effect as the punishment of the sinner, or which will be an equivalent for it--that is, be of equal value to the universe--God may consistently release him. If he can show the same hatred of sin, and deter others from sinning, and secure the purity of the sinner, the sinner may be released. Whatever will accomplish this is called a ransom, because it is, in the eye of God, a sufficient reason, why the sinner should not be punished; it is an equivalent for his sufferings, and God is satisfied. The blood of Jesus -- that is, his death in the place of sinners--constitutes such a ransom. It is in their stead. It is for them. It is equivalent to their punishment. It is not itself a punishment, for that always supposes personal crime, but it is what God is pleased to accept in the place of the eternal sufferings of the sinner. The king of the Locrians made a law that an adulterer should be punished with the loss of his eyes. His son was the first offender, and the father decreed that his son should lose one eye, and he himself one also. This was the ransom. He showed his love, his regard for the honour of his law, and the determination that the guilty should not escape. So God gave his Son a ransom to show his love, his regard to justice, and his willingness to save men; and his Son, in his death, was a ransom. He is often so called in the New Testament, Mt 20:28; Mr 10:45; Tit 2:14; Heb 9:12.

For a fuller view of the nature of a ransom, see Barnes "Ro 3:24,25".

{l} Ps 72:18

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 69

Verse 69. And hath raised up a horn. A horn is a symbol of strength. The figure is taken from the fact that in horned animals the strength lies in the horn. Particularly, the great power of the rhinoceros or unicorn is manifested by the use of a single horn of great strength, placed on the head near the end of the nose. When the sacred writers, therefore, speak of great strength they often use the word horn, Ps 148:14; De 33:17; Da 7:7,8; Da 8:21.

The word salvation, connected here with the word horn, means that this strength, or this mighty Redeemer, was able to save. It is possible that this whole figure may be taken from the Jewish altar. On each of the four corners of the altar there was an eminence or small projection called a horn. To this persons might flee for safety when in danger, and be safe, 1 Ki 1:50; 1 Ki 2:28.

Comp. See Barnes on "Lu 1:11".

So the Redeemer may be called the "horn of salvation," because those who flee to him are safe.

In the house. In the family, or among the descendants of David.

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 70

Verse 70. His holy prophets, &c. All the prophets are said to have referred to the Messiah, from the beginning of the world. The most striking of these were Jacob (Ge 49:10); Moses (De 18:15); Isaiah (Isa 9:6,7; 53:1-12) .

Since the world began. This is not to be taken literally, for there were no prophets immediately after the creation. It is merely a general expression, designed to denote that all the prophets had predicted the coming of the Messiah. Comp. See Barnes on "Lu 24:27"

See Barnes on "Re 19:10"

{n} "spake" Jer 23:5,6; Da 9:24

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 71

Verse 71. {o} Saved from our enemies. The enemies of man are his sins, his carnal propensities, his lusts, and the great adversary Satan and his angels, who continually seek to destroy him. From these the Messiah came to save us. Comp. Ge 3:15; Mt 1:21.

The hand. The power; or to save us from them.

{o} Isa 54:7-17; Jer 30:10,11

{p} Le 26:42; Ps 105:8-10; Eze 16:60

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 72

Verse 72. To perform the mercy. To show the mercy promised. The expression in the original is, "To make mercy with our fathers "-- that is, to show kindness to our fathers; and the propriety of it is founded on the fact that mercy to children is regarded as kindness to the parent. Blessing the children was blessing the nation; was fulfilling the promises made to the fathers, and showing that he regarded them in mercy.

His holy covenant. The word covenant means compact or agreement. This is in use among men. It implies equality in the parties; freedom from constraint; freedom from previous obligation to do the thing now covenanted; and freedom from obligation to enter into a compact, unless a man chooses so to do. Such a transaction evidently can never take place between man and God, for they are not equal. Man is not at liberty to decline what God proposes, and he is under obligation to do all that God commands. When the word covenant, therefore, is used in the Bible, it means sometimes a command; sometimes a promise; sometimes a regular law -- as the covenant of the day and night; and sometimes the way in which God dispenses mercy--that is, by the old and new covenants. In the place before us it means the promise made to Abraham, as the following verses clearly show.

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 73

Verse 73. The oath {q}. This oath is recorded in Ge 22:16,17. It was an oath in which God swore by himself (because he could swear by no greater, Heb 6:13,14) that he would surely bless Abraham and his posterity. That promise was now to be entirely fulfilled by the coming of the Messiah.

{q} Ge 22:16,17

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 74

Verse 74. Might serve him. Might obey, honour, and worship him. This was regarded as a favour. This was what was promised, and for this Zacharias praised God.

Without fear. Fear of death, of spiritual enemies, or of external foes. In the sure hope of God's eternal favour beyond the grave.

{r} "might serve him without fear" Ro 6:22

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 75

Verse 75. In holiness, &c. In piety and strict justice.

Before him. In the presence of God. Performed as in his presence, and with the full consciousness that he sees the heart. The holiness was not to be merely external, but spiritual, internal, pure, such as God would see and approve.

All the days {t} of our life. To death. True religion increases and expands till death.

{t} Re 2:10

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 76

Verse 76. And thou, child, &c. Zacharias predicts in this and the following verses the dignity, the employment, and the success of John. He declares what would be the subject of his preaching, and what his success.

Prophet of the Highest. Prophet of God; a prophet appointed by God to declare his will, and to prepare the way for the coming of the Messiah.

The face of the Lord. The Lord Jesus, the Messiah, that was about to appear. To go before the face of one is the same as to go immediately before one, or to be immediately followed by another.

To prepare his ways. This is taken from Isa 40:3 See Barnes on "Mt 3:3"

See Barnes on "Isa 40:3"

{u} "go before the face" Mal 3:1

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 77

Verse 77. To give knowledge of salvation. Knowledge of the way of salvation; that it was provided, and that the author of salvation was about to appear.

By the remission {v} of their sins. The word remission means pardon or forgiveness. It implies that God will treat the sinner as if he had not committed the sin. The idea here is, that the salvation about to be offered was that which was connected with the pardon of sin. There can be no other. God cannot treat men as his friends unless they come to him by repentance and obtain forgiveness. When that is obtained, which he is always disposed to grant, they can be treated with kindness and mercy.

{5} "by" or "for" {v} Ac 5:31

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 78

Verse 78. Whereby the dayspring, &c. The word dayspring {7} means the morning light, the aurora, the rising of the sun. It is called the dayspring from on high because the light of the gospel shines forth from heaven. God is its author, and through his mercy it shines on men. There is here, doubtless, a reference to Isa 40:1,2; indeed, almost the very words of that place are quoted. Comp. also Re 22:16.

{6} "tender mercy" or "bowels of the mercy" {7} "dayspring" or "sunrising" or "branch" Isa 11:1; Zec 3:8; 6:12

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 79

Verse 79. To give light {w}, &c.

See Barnes on "Mt 4:16, guide our feet, &c. The figure in these verses is taken from travellers, who, being overtaken by night, know not what to do, and who wait patiently for the morning light, that they may know which way to go. So man wandered. So he became benighted. So he sat in the shadow of death. So he knew not which way to go until the Sun of righteousness arose, and then the light shone brightly on his way, and the road was open to the promised land of rest--to heaven.

This song of Zacharias is exceedingly beautiful. It expresses with elegance the great points of the plan of redemption, and the mercy of God in providing that plan. That mercy is great. It is worthy of praise--of our highest, loftiest songs of thanksgiving; for we were in the shadow of death--sinful, wretched, wandering--and the light arose, the gospel came, and men may rejoice in hope of eternal life.

{w} Isa 9:2; 49:9

THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 80

Verse 80. Waxed strong in spirit. That is, in courage, understanding, and purposes of good, fitting him for his future work. The word wax means to increase, to grow, from an old Saxon word.

In the deserts. In Hebron, and in the hill country where his father resided. He dwelt in obscurity, and was not known publicly by the people.

Until the day of his showing. Until he entered on his public ministry, as recorded in Mt 3; --that is, probably, until he was about thirty years of age. See Lu 3.

THE GOSPEL ACCORDING TO LUKE - Chapter 2

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 1

Verse 1. In those days. About the time of the birth of John and of Christ.

A decree. A law commanding a thing to be done.

Caesar Augustus. This was the Roman emperor. His first name was Octavianus. He was the nephew of Julius Caesar, and obtained the empire after his death. He took the name Augustus -- i.e. august, or honourable-- as a compliment to his own greatness; and from him the month August, which was before called Sextilis, received its name.

That all the world. There has been much difficulty respecting this passage, from the fact that no such taxing of all the world is mentioned by ancient writers. It should have been rendered the whole land--that is, the whole land of Palestine. The whole land is mentioned to show that it was not Judea only, but that it included also Galilee, the place where Joseph and Mary dwelt. That the passage refers only to the land of Palestine, and not to the whole world, or to all the Roman empire, is clear from the following considerations:

1st. The fact that no such taxing is mentioned as pertaining to any other country.

2nd. The account of Luke demands only that it should be understood of Palestine, or the country where the Saviour was born.

3rd. The words world and whole world are not unfrequently used in this limited sense as confined to a single country. See Mt 4:8, where Satan is said to have shown to Christ all the kingdoms of the world, that is, of the land of Judea. See also Jos 2:3; Lu 4:25 (Lu 4:25 Greek) Lu 21:26; Ac 11:28.

Should be taxed. Our word tax means to levy and raise money for the use of the government. This is not the meaning of the original word here. It means rather to enroll, or take a list of the citizens, with their employments, the amount of their property, &c., equivalent to what was meant by census. Judea was at that time tributary to Rome. It paid taxes to the Roman emperor; and, though Herod was king, yet he held his appointment under the Roman emperor, and was subject in most matters to him. Farther, as this enrolment was merely to ascertain the numbers and property of the Jews, it is probable that they were very willing to be enrolled in this manner; and hence we hear that they went willingly, without tumult-- contrary to the common way when they were to be taxed.

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 2

Verse 2. And this taxing was first made, &c. This verse has given as much perplexity, perhaps, as any one in the New Testament. The difficulty consists in the fact that Cyrenius, or Quirinius, was not governor of Syria until twelve or fifteen years after the birth of Jesus. Jesus was born during the reign of Herod. At that time Varus was president of Syria. Herod was succeeded by Archelaus, who reigned eight or nine years; and after he was removed, Judea was annexed to the province of Syria, and Cyrenius was sent as the governor (Josephus, Ant., b. xvii. “ 5). The difficulty has been to reconcile this account with that in Luke. Various attempts have been made to do this. The one that seems most satisfactory is that proposed by Dr. Lardher. According to his view, the passage here means, "This was the first census of Cyrenius, governor of Syria." It is called the first to distinguish it from one afterward taken by Cyrenius, Ac 5:37. It is said to be the census taken by Cyrenius, governor of Syria; not that he was then governor, but that it was taken by him who was afterward familiarly known as governor. Cyrenius, governor of Syria, was the name by which the man was known when Luke wrote his gospel, and it was not improper to say that the taxing was made by Cyrenius, the governor of Syria, though he might not have been actually governor for many years afterward. Thus Herodian says that "to Marcus the emperor were born several daughters and two sons," though several of those children were born to him before he was emperor. Thus it is not improper to say that General Washington saved Braddock's army, or was engaged in the old French war, though he was not actually made general till many years afterward. According to this Augustus sent Cyrenius, an active, enterprising man, to take the census. At that time he was a Roman senator. Afterward he was made governor of the same country, and received the title which Luke gives him.

Syria. The region of country north of Palestine, and lying between the Mediterranean and the Euphrates. Syria, called in the Hebrew Aram, from a son of Shem (Ge 10:22), in its largest acceptation extended from the Mediterranean and the river Cydnus to the Euphrates, and from Mount Taurus on the north to Arabia and the border of Egypt on the south. It was divided into Syria Palestine, including Canaan and Phoenicia; Coele-Syria, the tract of country lying between two ridges of Mount Lebanon and Upper Syria. The last was known as Syria in the restricted sense, or as the term was commonly used.

The leading features in the physical aspect of Syria consist of the great mountainous chains of Lebanon, or Libanus and Anti-Libanus, extending from north to south, and the great desert lying on the south-east and east. The valleys are of great fertility, and yield abundance of grain, vines, mulberries, tobacco, olives, excellent fruits, as oranges, figs, pistachios, &c. The climate in the inhabited parts is exceedingly fine. Syria is inhabited by various descriptions of people, but Turks and Greeks form the basis of the population in the cities. The only tribes that can be considered as peculiar to Syria are the tenants of the heights of Lebanon. The most remarkable of these are the Druses and Maronites. The general language is Arabic; the soldiers and officers of government speak Turkish. Of the old Syriac language no traces now exist.

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 3

Verse 3. No entries in BARNES for this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 4

Verse 4. The city of David. Bethlehem, called the city of David because it was the place of his birth. See Barnes on "Mt 2:2".

Because he Was of the house. Of the family.

And lineage. The lineage denotes that he was descended from David as his father or ancestor. In taking a Jewish census, families were kept distinct; hence all went to the place where their family had resided. Joseph was of the family of David, and hence he went up to the city of David. It is not improbable that he might also have had a small paternal estate in Bethlehem that rendered his presence there more desirable.

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 5

Verse 5. No entries in BARNES for this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 6

Verse 6. No entries in BARNES for this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 7

Verse 7. Her first-born son. Whether Mary had any other children or not has been a matter of controversy. The obvious meaning of the Bible is that she had; and if this be the case, the word first-born is here to be taken in its common signification.

Swaddling clothes. When a child among the Hebrews was born, it was washed in water, rubbed in salt, and then wrapped in swaddling clothes; that is, not garments regularly made, as with us, but bands or blankets that confined the limbs closely, Eze 16:4. There was nothing peculiar in the manner in which the infant Jesus was treated.

Laid him in a manger. The word rendered "inn" in this verse means simply a place of halting, a lodging-place; in modern terms, a khan or caravanserai (Robinson's Bib. Res. in Palest., iii. 431). The word rendered "manger" means simply a crib or place where cattle were fed. "Inns," in our sense of the term, were anciently unknown in the East, and now they are not common. Hospitality was generally practised, so that a traveller had little difficulty in obtaining shelter and food when necessary. As travelling became more frequent, however, khans or caravanserais were erected for public use--large structures where the traveller might freely repair and find lodging for himself and his beast, he himself providing food and forage. Many such khans were placed at regular intervals in Persia. To such a place it was, though already crowded, that Joseph and Mary resorted at Bethlehem. Instead of finding a place in the "inn," or the part of the caravanserai where the travellers themselves found a place of repose, they were obliged to be contented in one of the stalls or recesses appropriated to the beasts on which they rode.

The following description of an Eastern inn or caravanserai, by Dr. Kitto, will well illustrate this passage:

It presents an external appearance which suggests to a European traveller the idea of a fortress, being an extensive square pile of strong and lofty walls, mostly of brick upon a basement of stone, with a grand archway entrance. This leads “ to a large open area, with a well in the middle, and surrounded on three or four sides with a kind of piazza raised upon a platform 3 or 4 feet high, in the wall behind which are small doors leading to the cells or oblong chambers which form the lodgings. The cell, with the space on the platform in front of it, forms the domain of each individual traveller, where he is completely secluded, as the apparent piazza is not open, but is composed of the front arches of each compartment. There is, however, in the centre of one or more of the sides a large arched hall quite open in front” The cells are completely unfurnished, and have generally no light but from the door, and the traveller is generally seen in the recess in front of his apartment except during the heat of the day” Many of these caravanserais have no stables, the cattle of the travellers being accommodated in the open area; but in the more complete establishments “ there are “ spacious stables, formed of covered avenues extending between the back wall of the lodging apartments and the outer wall of the whole building, the entrance being at one or more of the corners of the inner quadrangle. The stable is on the same level with the court, and thus below the level of the tenements which stand on the raised platform. Nevertheless, this platform is allowed to project behind into the stable, so as to form a bench” It also often happens that not only this bench exists in the stable, forming a more or less narrow platform along its extent, but also recesses corresponding to these in front of the cells toward the open area, and formed, in fact, by the side-walls of these cells being allowed to project behind to the boundary of the platform. These, though small and shallow, form convenient retreats for servants and muleteers in bad weather” Such a recess we conceive that Joseph and Mary occupied, with their ass or mule--if they had one, as they perhaps had--tethered in front “ it might be rendered quite private by a cloth being stretched across the lower part.

It may be remarked that the fact that Joseph and Mary were in that place, and under a necessity of taking up their lodgings there, was in itself no proof of poverty; it was a simple matter of necessity-there was no room at the inn. Yet it is worthy of our consideration that Jesus was born poor. He did not inherit a princely estate. He was not cradled, as many are, in a palace. He had no rich friends. He had virtuous, pious parents, of more value to a child than many riches. And in this we are shown that it is no dishonour to be poor. Happy is that child who, whether his parents be rich or poor, has a pious father and mother. It is no matter if he has not as much wealth, as fine clothes, or as splendid a house as another. It is enough for him to be as Jesus was, and God will bless him.

No room at the inn. Many people assembled to be enrolled, and the tavern was filled before Joseph and Mary arrived.

{a} "brought forth" Mt 1:25

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 8

Verse 8. The same country. Round about Bethlehem.

Shepherds. Men who tended flocks of sheep.

Abiding in the field. Remaining out of doors, under the open sky, with their flocks. This was commonly done. The climate was mild, and, to keep their flocks from straying, they spent the night with them. It is also a fact that the Jews sent out their flocks into the mountainous and desert regions during the summer months, and took them up in the latter part of October or the first of November, when the cold weather commenced. While away in these deserts and mountainous regions, it was proper that there should be some one to attend them to keep them from straying, and from the ravages of wolves and other wild beasts. It is probable from this that our Saviour was born before the 25th of December, or before what we call Christmas. At that time it is cold, and especially in the high and mountainous regions about Bethlehem. But the exact time of his birth is unknown; there is no way to ascertain it. By different learned men it has been fixed at each month in the year. Nor is it of consequence to know the time; if it were, God would have preserved the record of it. Matters of moment are clearly revealed; those which he regards as of no importance are concealed.

Keeping watch {2}, &c. More literally, "tending their flocks by turns through the night watches."

{2} "watch" or "the night watches"

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 9

Verse 9. The glory of the Lord. This is the same as a great glory--that is, a splendid appearance or light. The word glory is often the same as light, 1 Co 15:41; Lu 9:31; Ac 22:11.

The words Lord and God are often used to denote greatness or intensity. Thus, trees of God mean great trees; hills of God, high or lofty hills, &c. So the glory of the Lord here means an exceedingly great or bright luminous appearance--perhaps not unlike what Paul saw on the way to Damascus.

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 10

Verse 10. No entry from BARNES for this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 11

Verse 11. No entry from BARNES for this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 12

Verse. 12. This shall be a sign, &c. The evidence by which you shall know the child is that you will find him wrapped in swaddling clothes and lying in a manger.

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 13

No entry from BARNES for this verse.

{c} "with the angel a multitude" Ps 103:21; 1 Pe 1:12

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 14

Verse 14. Glory to God. Praise be to God, or honour be to God. That is, the praise of redeeming man is due to God. The plan of redemption will bring glory to God, and is designed to express his glory. This it does by evincing his love to men, his mercy, his condescension, and his regard to the honour of his law and the stability of his own government. It is the highest expression of his love and mercy. Nowhere, so far as we can see, could his glory be more strikingly exhibited than in giving his only-begotten Son to die for men.

In the highest. This is capable of several meanings:

1st. In the highest strains, or in the highest possible manner.

2nd. Among the highest--that is, among the angels of God; indicating that they felt a deep interest in this work, and were called on to praise God for the redemption of man.

3rd. In the highest heavens --indicating that the praise of redemption should not be confined to the earth, but should spread throughout the universe.

4th. The words "God in the highest" may be equivalent to the most high God, and be the same as saying, "Let the most high God be praised for his love and mercy to men." Which of these meanings is the true one it is difficult to determine; but in this they all agree, that high praise is to be given to God for his love in redeeming men. O that not only angels, but men, would join universally in this song of praise!

On earth peace {d}. That is, the gospel will bring peace. The Saviour was predicted as the Prince of peace, Isa 9:6. The world is at war with God; sinners are at enmity against their Maker and against each other. There is no peace to the wicked. But Jesus came to make peace; and this he did,

1st. By reconciling the world to God by his atonement.

2nd. By bringing the sinner to a state of peace with his Maker; inducing him to lay down the weapons of rebellion and to submit his soul to God, thus giving him the peace which passeth all understanding.

3rd. By diffusing in the heart universal good-will to men--disposing men to lay aside their differences, to love one another, to seek each other's welfare, and to banish envy, malice, pride, lust, passion, and covetousness --in all ages the most fruitful causes of difference among men. And,

4th. By diffusing the principles of universal peace among nations. If the gospel of Jesus should universally prevail, there would be an end of war. In the days of the millennium there will be universal peace; all the causes of war will have ceased; men will love each other and do justly; all nations will be brought under the influence of the gospel. O how should each one toil and pray that the great object of the gospel should be universally accomplished, and the world be filled with peace!

Good will toward men. The gift of the Saviour is an expression of good-will or love to men, and therefore God is to be praised. The work of redemption is uniformly represented as the fruit of the love of God, Joh 3:16; Eph 5:2; 1 Jo 4:10; Re 1:5.

No words can express the greatness of that love. It can only be measured by the misery, helplessness, and danger of man; by the extent of his sufferings here and in the world of woe if he had not been saved; by the condescension, sufferings, and death of Jesus; and by the eternal honour and happiness to which he will raise his people. All these are beyond our full comprehension. Yet how little does man feel it! and how many turn away from the highest love of God, and treat the expression of that love with contempt! Surely, if God so loved us first, we ought also to love him, 1 Jo 4:19.

{d} Is 57:19

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 15

Verse 15. No entry from BARNES for this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 16

Verse 16. Unto Bethlehem. The city of David, where the angel had told them they would find the Saviour. These shepherds appear to have been pious men. They were waiting for the coming of the Messiah. On the first intimation that he had actually appeared they went with haste to find him. So all men should without delay seek the Saviour. When told of him by the servants of God, they should, like these shepherds, forsake all, and give no rest to their eyes until they have found him. We may always find him. We need not travel to Bethlehem. We have only to cast our eyes to heaven; to look to him and to believe on him, and we shall find him ever near to us, and for ever our Saviour and friend.

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 17

Verse 17. When they had seen it. When they had satisfied themselves of the truth of the coming of the Messiah, and had ascertained that they could not have been mistaken in the appearance of the angels. There was evidence enough to satisfy them that what the angels said was true, or they would not have gone to Bethlehem. Having seen the child themselves, they had now evidence that would satisfy others; and accordingly they became the first preachers of the gospel, and went and proclaimed to others that the Messiah had come. One of the first duties of those who are newly converted to God, and a duty in which they delight, is to proclaim to others what they have seen and felt. It should be done in a proper way and at the proper time; but nothing can or should prevent a Christian recently converted from telling his feelings and views to others--to his friends, to his parents, to his brothers, and to his old companions. And it may be remarked that often more good may be done then than during any other period of their life. Entreaties then make an impression; nor can a sinner well resist the appeals made to him by one who was just now with him in the way to ruin, but who now treads the way to heaven.

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 18

Verse 18. No entry from BARNES for this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 19

Verse 19. Mary kept all these things. All that happened, and all that was said respecting her child. She remembered what the angel had said to her; what had happened to Elisabeth and to the shepherds---all the extraordinary circumstances which had attended the birth of her son. Here is a delicate and beautiful expression of the feelings of a mother. A mother forgets none of those things which occur respecting her children. Everything they do or suffer --everything that is said of them, is treasured up in her mind; and often, often, she thinks of those things, and anxiously seeks what they may indicate respecting the future character and welfare of her child.

Pondered. Weighed. This is the original meaning of the word weighed. She kept them; she revolved them; she weighed them in her mind, giving to each circumstance its just importance, and anxiously seeking what it might indicate respecting her child.

In her heart. In her mind. She thought of these things often and anxiously.

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 20

Verse 20. The shepherds returned. To their flocks.

Glorifying, &c. Giving honour to God, and celebrating his praises.

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 21

Verse 21. Eight {e} days, &c. This was the regular time for performing the rite of circumcision, Ge 17:12.

Called Jesus.

See Barnes on "Mt 1:21".

{e} Le 12:3

{f} "so named of the angel" Mt 1:21; Lu 1:31

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 22

Verse 22. Days {g} of her purification. Among the Hebrews a mother was required to remain at home for about forty days after the birth of a male child and about eighty for a female, and during that time she was reckoned as impure --that is, she was not permitted to go to the temple or to engage in religious services with the congregation, Le 12:3,4.

To Jerusalem. The place where the temple was, and where the ordinances of religion were celebrated.

To present him to the Lord. Every first-born male child among the Jews was regarded as holy to the Lord, Ex 13:2. By their being holy unto the Lord was meant that unto them belonged the office of priests. It was theirs to be set apart to the service of God -- to offer sacrifice, and to perform the duties of religion. It is probable that at first the duties of religion devolved on the father, and that, when he became infirm or died, that duty devolved on the eldest son; and it is still manifestly proper that where the father is infirm or has deceased, the duty of conducting family worship should be performed by the eldest son. Afterward God chose the tribe of Levi in the place to serve him in the sanctuary, Nu 8:13-18. Yet still it was proper to present the child to God, and it was required that it should be done with an offering.

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 23

Verse 23. As it is written, &c., Ex 13:2

{h} "Every male that openeth the womb" Ex 13:12; 22:29; Nu 8:17

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 24

Verse 24. And to offer a sacrifice, &c. Those who were able on such an occasion were required to offer a lamb for a burnt-offering, and a pigeon or a turtle-dove for a sin-offering. If not able to bring a lamb, then they were permitted to bring two turtle-doves or two young pigeons, Le 12:6,8.

Turtle-doves. Doves distinguished for having a plaintive and tender voice. By Mary's making this offering she showed her poverty; and our Saviour, by coming in a state of poverty, has shown that it is not dishonourable to be poor. No station is dishonourable where God places us. He knows what is best for us, and he often makes a state of poverty an occasion of the highest blessings. If with poverty he grants us, as is often the case, peace, contentment, and religion, it is worth far more than all the jewels of Golconda or the gold of Mexico. If it be asked why, since the Saviour was pure from any moral defilement in his conception and birth, it was necessary to offer such a sacrifice; why was it necessary that he should be circumcised, since he had no sin, it may be answered --

1st. That it was proper to fulfil all righteousness, and to show obedience to the law, Mt 3:15.

2nd. It was necessary for the future usefulness of Christ. Unless he had been circumcised, he could not have been admitted to any synagogue or to the temple. He would have had no access to the people, and could not have been regarded as the Messiah. Both he and Mary, therefore, yielded obedience to the laws of the land, and thus set us an example that we should walk in their steps. Comp. See Barnes on "Mt 3:15".

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 25

Verse 25. Whose name was Simeon. Some have supposed that this Simeon was a son of the famous Hillel, a distinguished teacher in Jerusalem, and president of the Sanhedrim; but nothing is certainly known of him but what is here related. He was an aged man, of distinguished piety and reputation, and was anxiously expecting the coming of the Messiah. Such an old age is peculiarly honourable. No spectacle is more sublime than an old man of piety and high character looking for the appearing of the Lord, and patiently waiting for the time to come when he may be blessed with the sight of his Redeemer.

Just. Righteous before God and man; approved by God as a righteous man, and discharging faithfully his duty to man.

Devout {i} . This word means a religious man, or a pious man. The original expresses the idea of good reputation, well received, or of high standing among the people.

Waiting for the consolation {k} of Israel. That is, waiting for the Messiah, who is called the consolation of Israel because he would give comfort to them by his appearing. This term was often applied to the Messiah before he actually appeared. It was common to swear, also, by "the consolation of Israel "--that is, by the Messiah about to come. See Lightfoot on this place.

The Holy Ghost, &c. He was a holy man, and was divinely inspired respecting the Messiah about to appear.

{i} Mr 15:43; Lu 2:38

{k} Isa 40:1

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 26

Verse 26. And it was revealed unto him. In what way this was done we are not informed. Sometimes a revelation was made by a dream, at others by a voice, and at others by silent suggestion. All we know of this is that it was by the Holy Ghost.

Not see death {l}. Should not die. To see death and to taste of death, was a common way among the Hebrews of expressing death itself. Comp. Ps 89:48.

The Lord's Christ. Rather the Lord's Anointed. The word Christ means anointed, and it would have been better to use that word here. To an aged man who had been long waiting for the Messiah, how grateful must have been this revelation--this solemn assurance that the Messiah was near! But this revelation is now given to every man, that he need not taste of death till, by the eye of faith, he may see the Christ of God. He is offered freely. He has come. He waits to manifest himself to the world, and he is not willing that any should die for ever. To us also it will be as great a privilege in our dying hours to have seen Christ by faith as it was to Simeon. It will be the only thing that can support us then--the only thing that will enable us to depart in peace.

{l} Ps 89:48; Heb 11:5

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 27

Verse 27. By the Spirit. By the direction of the Spirit.

Into the temple. Into that part of the temple where the public worship was chiefly performed--into the court of the women. See Barnes on "Mt 21:12".

The custom of the law. That is, to make an offering for purification, and to present him to God.

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 28

Verse 28. Blessed God. Thanked or praised God.

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 29

Verse 29. {m} Now lettest. Now thou dost let or permit. This word is in the indicative mood, and signifies that God was permitting him to die in peace {n}, by having relieved his anxieties, allayed his fears, fulfilled the promises, and having, by the appearing of the Messiah, removed every reason why he should live any longer, and every wish to live.

Depart. Die.

According to thy word. Thy promise made by revelation. God never disappoints. To many it might have appeared improbable, when such a promise was made to an old man, that it should be fulfilled. But God fulfills all his word, keeps all his promises, and NEVER disappoints those who trust in him.

{m} Ge 46:30

{n} Isa 57:2; Re 14:13

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 30

Verse 30. Thy salvation. Him who is to procure salvation for his people; or, the Saviour.

{o} "seen" Isa 52:10; Lu 3:6; Ac 4:12

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 31

Verse 31. Before the face of all people. Whom thou hast provided for all people, or whom thou dost design to reveal to all people.

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 32

Verse 32. A light to lighten the Gentiles {p}. This is in accordance with the prophecies in the Old Testament, Isa 49:1-26; 9:6,7

Ps 98:3; Mal 4:2. The Gentiles are represented as sitting in darkness--that is, in ignorance and sin. Christ is a light to them, as by him they will be made acquainted with the character of the true God, his law, and the plan of redemption. As the darkness rolls away when the sun arises, so ignorance and error flee away when Jesus gives light to the mind. Nations shall come to his light, and kings to the brightness of his rising, Isa 60:3.

And the glory, &c. The first offer of salvation was made to the Jews, Joh 4:22; Lu 24:47. Jesus was born among the Jews; to them had been given the prophecies respecting him, and his first ministry was among them. Hence he was their glory, their honour, their light. But it is a subject of special gratitude to us that the Saviour was given also for the Gentiles; for,

1. We are Gentiles, and if he had not come we should have been shut out from the blessings of redemption.

2. It is he only that now

"Can make our dying bed Feel soft as downy pillows are, While on his breast we lean our head, And breathe our life out sweetly there."

Thus our departure may be like that of Simeon. Thus we may die in peace. Thus it will be a blessing to die. But,

3. In order to do this, our life must be like that of Simeon. We must wait for the consolation of Israel. We must look for his coming. We must be holy, harmless, undefiled, loving the Saviour. Then death to us, like death to Simeon, will have no terror; we shall depart in peace, and in heaven see the salvation of God, 2 Pe 3:11,12. But,

4. Children, as well as the hoary-headed Simeon, may look for the coming of Christ. They too must die; and their death will be happy only as they depend on the Lord Jesus, and are prepared to meet him.

{p} Isa 42:6; 49:6; 60:3; Ac 13:47,48

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 33

Verse 33. No entry from BARNES for this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 34

Verse 34. Simeon blessed them. Joseph and Mary. On them he sought the blessing of God.

Is set. Is appointed or constituted for that, or such will be he effect of his coming.

The fall. The word fall here denotes misery, suffering, disappointment, or ruin. There is a plain reference to the passage where it is said that he should be a stone of stumbling and a rock of offence, Isa 8:14,15. Many expected a temporal prince, and in this they were disappointed. They loved darkness rather than light, and rejected him, and fell unto destruction. Many that were proud were brought low by his preaching. They fell from the vain and giddy height of their own self-righteousness, and were humbled before God, and then, through him, rose again to a better righteousness and to better hopes. The nation also rejected him and put him to death, and, as a judgment, fell into the hands of the Romans. Thousands were led into captivity, and thousands perished. The nation rushed into ruin, the temple was destroyed, and the people were scattered into all the nations. See Ro 9:32,33; 1 Pe 2:8; 1 Co 1:23,24.

And rising again. The word "again" is not expressed in the Greek. It seems to be supposed, in our translation, that the same persons would fall and rise again; but this is not the meaning of the passage. It denotes that many would be ruined by his coming, and that many others would be made happy or be saved. Many of the poor and humble, that were willing to receive him, would obtain pardon of sin and peace--would rise from their sins and sorrows here, and finally ascend to eternal life.

And for a sign, &c. The word sign here denotes a conspicuous or distinguished object, and the Lord Jesus was such an object of contempt and rejection by all the people. He was despised, and his religion has been the common mark or sign for all the wicked, the profligate, and the profane, to curse, and ridicule, and oppose. Comp. Isa 8:18; Ac 28:22. Never was a prophecy more exactly fulfilled than this. Thousands have rejected the gospel and fallen into ruin; thousands are still falling of those who are ashamed of Jesus; thousands blaspheme him, deny him, speak all manner of evil against him, and would crucify him again if he were in their hands; but thousands also by him are renewed, justified, and raised up to life and peace.

{q} "fall" Isa 8:14; Ro 9:32,33; 1 Co 1:23,24; 2 Co 2:16; 1 Pe 2:7,8

{r} "spoken against" Ac 28:22

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 35

Verse 35. Yea, a sword {s} , &c. The sufferings and death of thy Son shall deeply afflict thy soul. And if Mary had not been thus forewarned and sustained by strong faith, she could not have borne the trials which came upon her Son; but God prepared her for it, and the holy mother of the dying Saviour was sustained.

That the thoughts, &c. This is connected with the preceding verse: "He shall be a sign, a conspicuous object to be spoken against, that the thoughts of many hearts may be made manifest"-- that is, that they might show how much they hated holiness. Nothing so brings out the feelings of sinners as to tell them of Jesus Christ. Many treat him with silent contempt; many are ready to gnash their teeth; many curse him; all show how much by nature the heart is opposed to religion, and thus are really, in spite of themselves, fulfilling the Scriptures and the prophecies. So true is it that "none can say that Jesus is Lord but by the Holy Ghost," 1 Co 12:3.

{s} Joh 19:25

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 36

Verse 36. Of the tribe of Aser. The tribe of Aser, or Asher, dwelt in the northern part of the land of Canaan. Why Anna was called a prophetess is not known. It might be because she had been the wife of a prophet, or because she was employed in celebrating the praises of God (comp. 1 Ch 25:1,2,4; 1 Sa 10:5) , or because she herself foretold future events, being inspired.

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 37

Verse 37. And she was a widow of about four-score and four years. That is, she was about eighty-four years of age. It does not mean that she had been a widow for that long time.

Fastings and prayers {u} Constant religious service. Spending her time in prayer, and in all the ordinances of religion.

Night and day. Continually--that is, at the usual times of public worship and in private. When it is said that she departed not from the temple, it is meant that she was constant and regular in all the public services at the temple, or was never absent from those services. God blesses those who wait at his temple gates.

{u} Ac 26:7; 1 Ti 5:5

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 38

Verse 38. No entry from BARNES for this verse.

{v} "looked for redemption" Lu 2:25 {4} "in Jerusalem", or "Israel"

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 39

Verse 39. They returned into Galilee. Not immediately, but after a time. Luke has omitted the flight into Egypt recorded by Matthew; but he has not denied it, nor are his words to be pressed as if he meant to affirm that they went immediately to Nazareth. A parallel case we have in the life of Paul. When he was converted it is said that he came to Jerusalem, as if he had gone there immediately after his conversion (Ac 9:26); yet we learn in another place that this was after an interval of three years, Ga 1:17,18. In the case before us there is no improbability in supposing that they returned to Bethlehem, then went to Egypt, and then to Galilee.

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 40

Verse 40. Strong in spirit. In mind, intellect, understanding. Jesus had a human soul, and that soul was subject to all the proper laws of a human spirit. It therefore increased in knowledge, strength, and character. Nor is it any more inconsistent with his being God to say that his soul expanded, than to say that his body grew.

Filled with wisdom. Eminent for wisdom when a child--that is, exhibiting an extraordinary understanding, and wise to flee from everything sinful and evil.

And the grace of God, &c. The word grace in the New Testament commonly means unmerited favour shown to sinners. Here it means no more than favour. God showed him favour, or was pleased with him and blessed him. It is remarkable that this is all that is recorded of the infancy of Jesus; and this, with the short account that follows of his going to Jerusalem, is all that we know of him for thirty years of his life. The design of the evangelists was to give an account of his public ministry, and not his private life. Hence they say little of him in regard to his first years. What they do say, however, corresponds entirely with what we might expect. He was wise, pure, pleasing God, and deeply skilled in the knowledge of the divine law. He set a lovely example for all children; was subject to his parents, and increased in favour with God and man.

{w} "filled with wisdom" Isa 11:2,3; Lu 2:52

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 41

Verse 41. No entry from BARNES for this verse.

{x} "every year at the feast of the passover" Ex 23:15; De 16:1

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 42

Verse 42. Twelve years old. All males among the Hebrews were required to appear three times a year before God, to attend on the ordinances of religion in the temple, and it is probable that this was the age at which they first went up to Jerusalem, Ex 23:14-17; De 16:16.

To Jerusalem. Where the feasts of the Jews were all held. This was a journey from Nazareth of about 70 miles.

After the custom of the feast. According to the usual manner of the feast.

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 43

Verse 43. Had fulfilled the days. The days of the Passover. These were eight days in all--one day for killing the paschal lamb, and seven days for the observance of the feast of unleavened bread, Ex 12:15; Le 23:5,6.

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 44

Verse 44. Supposing him to have been in the company. It may seem very remarkable that parents should not have been more attentive to their only son, and that they should not have been assured of his presence with them when they left Jerusalem; but the difficulty may be explained by the following considerations:

1. In going to these great feasts, families and neighbours would join together, and form a large collection.

2. It is not improbable that Jesus was with them when they were about to start from Jerusalem and were making preparations. Seeing him then, they might have been certain as to his presence.

3. A part of the company might have left before the others, and Joseph and Mary may have supposed that he was with them, until they overtook them at night and ascertained their mistake.

Kinsfolk. Relatives.

Acquaintances. Neighbours who had gone up with them in the same company to Jerusalem.

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 45

Verse 45. No entry from BARNES for this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 46

Verse 46. After three days. This means, probably, on the third day after they had left Jerusalem -- that is, the first day they went toward Galilee, on the second they returned to Jerusalem, and on the third they found him. Comp. Mt 27:63; Mr 8:31.

In the temple. In the court of the temple, for Jesus, not being a Levitical priest, could not enter into the temple itself. See Mt 21:12.

In the midst of the doctors. The teachers, the Rabbins, who were the instructors of the people in matters of religion.

Asking them questions. Proposing questions to them respecting the law and the prophets. There is no reason to suppose that this was for the purpose of perplexing or confounding them. The questions were doubtless proposed in a respectful manner, and the answers listened to with proper deference to their age and rank. Jesus was a child, and religion does not teach a child to be rude or uncivil, even though he may really know much more than more aged persons. Religion teaches all, and especially the young, to treat others with respect, to show them the honour that is due, to venerate age, and to speak kindly to all, 1 Pe 2:17; 1 Pe 3:8,9; Ex 20:12; Mt 23:3; Ro 13:7

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 47

Verse 47. No entry from BARNES for this verse.

{y} "understanding and answers" Ps 119:99; Mt 7:28; Mr 1:22; Lu 4:22,32; Joh 7:15,46

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 48

Verse 48. Why hast thou thus dealt with us? Why hast thou given us all this trouble and anxiety, in going so far and returning with so much solicitude?

Thy father. Joseph was not the real father of Jesus, but he was legally so; and as the secret of his birth was not commonly known, he was called his father. Mary, in accordance with that usage, also called him so.

Sorrowing. Anxious, lest in the multitude he might not be found, or lest some accident might have happened to him.

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 49

Verse 49. How is it, &c. Why have ye sought me with so much anxiety? Mary should have known that the Son of God was safe; that his heavenly Father would take care of him, and that he could do nothing amiss.

Wist ye not. Know ye not. You had reason to know. You knew my design in coming into the world, and that design was superior to the duty of obeying earthly parents, and they should be willing always to give me up to the proper business for which I live.

My Father's business. Some think that this should be translated "in my Father's house" -- that is, in the temple. Jesus reminded them here that he came down from heaven; that he had a higher Father than an earthly parent; and that, even in early life, it was proper that he should be engaged in the work for which he came. He did not enter, indeed, upon his public work for eighteen years after this; yet still the work of God was his work, and always, even in childhood, it was proper for him to be engaged in the great business for which he came down from heaven.

{z} Joh 5:17; 9:4

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 50

Verse 50. They understood not, &c. It is remarkable that they did not understand Jesus in this, but it shows how slow persons are to believe. Even his parents, after all that had taken place, did not seem to comprehend that he was to be the Saviour of men, or if they did, they understood it in a very imperfect manner.

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 51

Verse 51. Went down with them. Down from Jerusalem, which was in a high, mountainous region.

Was subject unto them. Performed the duty of a faithful and obedient child, and not improbably was engaged in the trade of Joseph--- that of a carpenter. Every Jew was required to learn some trade, and there is every reason to think that our Saviour followed that of his reputed father. And from this we learn--

1. That obedience to parents is a duty. Jesus has set an example in this that all children should follow. Though he was the Son of God, and on proper occasions was engaged in the great work of redemption, yet he was also the son of Mary, and he loved and obeyed his mother, and was subject to her.

2. It is no dishonour to be a mechanic, or to be brought up in an obscure employment. Jesus has conferred honour on virtuous industry, and no man should be ashamed of industrious parents, though poor, or of a condition of life that is far from ease and affluence. Industry is honourable, and virtuous poverty should not be regarded as a matter of reproach. The only thing to be ashamed of, in regard to this matter, is when men are idle, or when children are too proud to hear or speak of the occupation of their parents, or to follow the same occupation.

{a} "his mother kept all these sayings" Da 7:28; Lu 2:19

THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 52

Verse 52. In favour with God. That is, in proportion to his advance in wisdom. This does not imply that he ever lacked the favour of God, but that God regarded him with favour in proportion as he showed an understanding and spirit like his own. Happy are those children who imitate the example of Jesus--who are obedient to parents--who increase in wisdom--who are sober, temperate, and industrious, and who thus increase in favour with God and men.

{b} "increased in wisdom" 1 Sa 2:26; Lu 2:40 {5} "stature", or "age"

THE GOSPEL ACCORDING TO LUKE - Chapter 3

THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 1

Verse 1. Now in the fifteenth year. This was the thirteenth year of his being sole emperor. He was two years joint emperor with Augustus, and Luke reckons from the time when he was admitted to share the empire with Augustus Caesar. See Lardner's Credibility, vol. i.

Tiberius Caesar. Tiberius succeeded Augustus in the empire, and began his sole reign Aug. 19, A.D. 14. He was a most infamous character -- a scourge to the Roman people. He reigned twenty-three years, and was succeeded by Caius Caligula, whom he appointed his successor on account of his notorious wickedness, and that he might be, as he expressed it, a serpent to the Romans.

Pontius Pilate. Herod the Great left his kingdom to three sons. See Barnes "Mt 2:22".

To Archelaus he left Judea. Archelaus reigned nine years, when, on account of his crimes, he was banished into Vienne, and Judea was made a Roman province, and placed entirely under Roman governors or procurators, and became completely tributary to Rome. Pontius Pilate was the fifth governor that had been sent, and of course had been in Judea but a short time. See the chronological table at the end of the volume.

Herod being tetrarch of Galilee. This was Herod Antipas, son of Herod the Great, to whom Galilee had been left as his part of his father's kingdom. The word tetrarch properly denotes one who presides over a fourth part of a country or province; but it also came to be a general title, denoting one who reigned over any part--a, third, a half, &c. In this case Herod had a third of the dominions of his father, but he was called tetrarch. It was this Herod who imprisoned John the Baptist, and to whom our Saviour, when arraigned, was sent by Pilate.

And his brother Philip tetrarch of Iturea. Iturea was so called from Jetur, one of the sons of Ishmael, Ge 25:15; 1 Ch 1:31. It was situated on the east side of the Jordan, and was taken from the descendants of Jetur by the tribes of Reuben and Gad and the half tribe of Manasseh, 1 Ch 5:19.

Region of Trachonitis. This region was also on the east of the Jordan, and extended northward to the district of Damascus and eastward to the deserts of Arabia. It was bounded on the west by Gaulonitis and south by the city of Bostra. Philip had obtained this region from the Romans on condition that he would extirpate the robbers.

Lysanias the tetrarch of Abilene. Abilene was so called from Abila, its chief city. It was situated in Syria, north-west of Damascus and south-east of Mount Lebanon, and was adjacent to Galilee.

THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 2

Verse 2. Annas {a} and Caiaphas being high-priests. There was, properly speaking, but one high-priest of the Jews; yet the name of high-priest continued to be given to those who had been in that office, and especially when they still possessed some civil office after they had left the high-priesthood. In this case it appears that Caiaphas was high-priest, and Annas had been, but had been dismissed from the office. It is highly probable that he still held an office under the Romans, and was perhaps president of the Sanhedrim. He is mentioned before Caiaphas because he was father-in-law to Caiaphas, and probably was the eldest, and had been longest in office. Instances similar to this may be found in Josephus.

There is one remark to be made here about the manner in which the gospels are written. They have every mark of openness and honesty. An impostor does not mention names, and times, and places particularly. If he did, it would be easy to ascertain that he was an impostor. But the sacred writers describe objects and men as if they were perfectly familiar with them. They never appear to be guarding themselves. They speak of things most minutely. If, therefore, they had been impostors, it would have been easy to detect them. If, for example, John did not begin to preach in the fifteenth year of Tiberius--if Philip was not tetrarch of Iturea--if Pontius Pilate was not governor of Judea, how easy would it have been to detect them in falsehood! Yet it was never done. Nay, we have evidence of that age, in Josephus, that these descriptions are strictly true; and, consequently, the gospels must have been written by men who were personally acquainted with what they wrote, who were not impostors, and who were honest men. If they were honest, then the Christian religion is true.

{a} Joh 11:49,51; 18:13; Ac 4:6

THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 3

Verse 3. On the baptism of John, See Barnes on "Mt 3:1".

{b} "And" Mt 3:1; Mr 1:4

{c} "baptism of repentance" Lu 1:77

THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 4

Verse 4. No entry from BARNES for this verse.

{d} "The voice of one crying in the wilderness" Isa 40:3

THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 5

Verse 5. No entry from BARNES for this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 6

Verse 6. No entry from BARNES for this verse.

{e} "And all flesh" Ps 98:2; Isa 40:5; 52:10; Ro 10:12,18

THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 7

Verse 7. No entry from BARNES for this verse.

{f} "O generation of vipers" Mt 3:7

THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 8

Verse 8. No entry from BARNES for this verse.

{1} "fruits worthy of repentance", or "meet for"

THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 9

Verse 9. No entry from BARNES for this verse.

{g} "every tree" Mt 7:19; Lu 13:7,9

THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 10

Verse 10. What shall we do, then? John had told them to bring forth fruits appropriate to repentance, or to lead a life which showed that their repentance was genuine. They very properly, therefore, asked how it should be done, or what would be such a life.

THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 11

Verse 11.He {h} that hath two coats, &c. Or, in other words, aid the poor according to your ability; be benevolent, and you will thus show that your repentance is genuine. It is remarkable that one of the first demands of religion is to do good, and it is in this way that it may be shown that the repentance is not feigned.

For 1st. The nature of religion is to do good.

2nd. This requires self-denial, and none will deny themselves who are not attached to God. And

3rd. This is to imitate Jesus Christ, who, though he was rich, yet for our sakes became poor.

Coats See Barnes on "Mt 5:40".

Meat. Provision of any kind.

{h} Lu 11:41; 2 Co 8:14; 1 Jo 3:17

THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 12

Verse 12. The publicans {i}.

See Barnes on "Mt 5:47".

There is reason to think that the publicans or tax-gatherers were peculiarly oppressive and hard in their dealings with the people; and that, as they had every opportunity of exacting more than they ought, so they often did it, and thus enriched themselves. The evidence of repentance in them would be to break off their sins in this respect, and to deal justly.

{i} Mt 21:32; Lu 7:29

THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 13

Verse 13. Exact {k}. Demand, or take, no more.

Than that which is appointed. That is, by the government. John does not condemn the office, or say that the employment should be forsaken. Though it was hated by the people--though often abused and therefore unpopular --yet the office itself was not dishonourable. If there is a government, it must be supported; and of course there must be men whose duty it is to collect taxes, as the means of the proper support of the government; and as such a support of the government is necessary, so the people should pay cheerfully the just apportionment of their rulers, and regard favourably those who are authorized to collect it. See Ro 13:1-6.

{k} Lu 19:8; 1 Co 6:10

THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 14

Verse 14. The soldiers likewise. It seems that they also came to his baptism. Whether these were Jews or Romans cannot be ascertained. It is not improbable that, as Judea was a Roman province, they were Jews or Jewish proselytes in the service of Herod Antipas or Philip, and so were really in the Roman service.

Do violence {2}, &c. Do not take the property of any by unlawful force, or do not use unjust force against the person or property of any individual. It is probable that many of them were oppressive, or prone to violence, rapine, or theft, and burdensome even in times of peace to the inhabitants.

Neither accuse any falsely. It is probable that when they wished the property of others and could not obtain it by violence, or when there was no pretext for violence, they often attempted the same-thing in another way, and falsely accused the persons of crime. The word rendered falsely accused is the one from which our word sycophant is derived. The proper meaning of the word sycophant was this: There was a law in Athens which prohibited the importation of figs. The sycophant (literally the man who made figs to appear, or who showed them) was one who made complaint to the magistrate of persons who had imported figs contrary to law, or who was an informer; and then the word came to be used in a general sense to denote any complainer -- a calumniator--an accuser --an informer. As such persons were usually cringing and fawning, and looked for a reward, the word came to be used also to denote a fawner or flatterer. It is always used in a bad sense. It is correctly rendered here, "do not accuse any falsely."

Be content, &c. Do not murmur or complain, or take unlawful means to increase your wages.

Wages. This word means not only the money which was paid them, but also their rations or daily allowance of food. By this they were to show that their repentance was genuine; that it had a practical influence; that it produced a real reformation of life; and it is clear that no other repentance would be genuine. Every profession of repentance which is not attended with a change of life is mere hypocrisy. It did not condemn their profession, or say that it was unlawful to be a soldier, or that they must abandon the business in order to be true penitents. It was possible to be a good man and yet a soldier. What was required was that in their profession they should show that they were really upright, and did not commit the crimes which were often practised in that calling. It is lawful to defend one's self, one's family, or one's country, and hence it is lawful to be a soldier. Man everywhere, in all professions, should be a Christian, and then he will do honour to his profession, and his profession, if it is not a direct violation of the law of God, will be honourable.

{2} "Do violence" or "Put no man in fear"

THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 15

Verse 15. In expectation. Expecting the Messiah. Marg. suspense. That is, they were not certain whether John was not himself the Messiah. They confidently expected his appearing, and there minds were in suspense, or they were in a state of doubt whether he had not already come, and whether John was not the Messiah.

Mused in their hearts of John. Thought of his character, his preaching, and his success, and anxiously inquired whether he did not do the things which were expected of the Messiah.

{4} "in expectation" or "in suspense" {5} "mused" or "reasoned" or "debated"

THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 16

Verse 16. See Barnes on "Mt 11:11"; See Barnes on "Mt 11:12"

THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 17

Verse 17. See Barnes on "Mt 11:11"

See Barnes on "Mt 11:12"

{n} "fan" Jer 15:7

{o} "will gather" Mic 4:12; Mt 13:30

{p} "chaff" Ps 1:4

{q} "burn with fire unquenchable" Ps 21:9; Mr 9:44,48

THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 18

Verse 18. See Barnes on "Mt 11:11"

See Barnes on "Mt 11:12"

THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 19

Verse 19. See Barnes on "Mt 14:1"

See Barnes on "Mt 14:2"

See Barnes on "Mt 14:3"; See Barnes on "Mt 14:4"

See Barnes on "Mt 14:5"; See Barnes on "Mt 14:6"

See Barnes on "Mt 14:7"; See Barnes on "Mt 14:8"

See Barnes on "Mt 14:9"; See Barnes on "Mt 14:10"

See Barnes on "Mt 14:11"; See Barnes on "Mt 14:12"

See Barnes on "Mt 14:13"

Added this above all, To all his former crimes he added this; not implying that this was the worst of his acts, but that this was one of his deeds, of like character as the others. The event here mentioned did not take place until some time after this, but it is mentioned here to show what was the end of John's preaching, or to fill out the account concerning him.

{r} "Herod the tetrarch" Mt 14:3; Mr 6:17

THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 20

Verse 20. See Barnes on "Mt 14:1"

See Barnes on "Mt 14:2"

See Barnes on "Mt 14:3"; See Barnes on "Mt 14:4"

See Barnes on "Mt 14:5"; See Barnes on "Mt 14:6"

See Barnes on "Mt 14:7"; See Barnes on "Mt 14:8"

See Barnes on "Mt 14:9"; See Barnes on "Mt 14:10"

See Barnes on "Mt 14:11"; See Barnes on "Mt 14:12"

See Barnes on "Mt 14:13"

THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 21

Verse 21. See Barnes on "Mt 3:13"; See Barnes on "Mt 3:14"

See Barnes on "Mt 3:15"; See Barnes on "Mt 3:16"

See Barnes on "Mt 3:17"

Jesus being baptized; or, Jesus having been baptized. This took place after the baptism, and not during its administration, Mt 3:16.

Praying. This circumstance is omitted by the other evangelists; and it shows,

1st. That Jesus was in the habit of prayer.

2nd. That it is proper to offer up special prayer at the administration of the ordinances of religion.

3rd. That it is possible to pray in the midst of a great multitude, yet in secret. The prayer consisted, doubtless, in lifting up the heart silently to God. So we may do it anywhere--about our daily toil--in the midst of multitudes, and thus may pray always.

{s} "it came to pass" Mt 3:13; Joh 1:32

THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 22

Verse 22. In a bodily shape. This was a real visible appearance, and was doubtless seen by the people. The dove is an emblem of purity and harmlessness, and the form of the dove was assumed on this occasion to signify, probably, that the spirit with which Jesus would be endowed would be one of purity and innocence. The Holy Spirit, when he assumes a visible form, assumes that which will be emblematic of the thing to be represented. Thus he assumed the form of tongues, to signify the miraculous powers of language with which the apostles would be endowed; the appearance of fire, to denote their power, &c., Ac 2:3.

THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 23

Verse 23. Jesus began to be, &c. This was the age at which the priests entered on their office, Nu 4:3,47; but it is not evident that Jesus had any reference to that in delaying his work to his thirtieth year. He was not subjected to the Levitical law in regard to the priesthood, and it does not appear that prophets and teachers did not commence their work before that age.

As was supposed. As was commonly thought, or perhaps being levitically reckoned as his son.

{t} "son of Joseph" Mt 13:55; Joh 6:42

THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 24

Verse 24. See Barnes on "Mt 1:1-16"

See, on this genealogy, See Barnes "Mt 1:1" also Mt 1:2-16.

THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 25

Verse 25. No entry from BARNES for this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 26

Verse 26. No entry from BARNES for this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 27

Verse 27. No entry from BARNES for this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 28

Verse 28. No entry from BARNES for this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 29

Verse 29. No entry from BARNES for this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 30

Verse 30. No entry from BARNES for this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 31

Verse 31. No entry from BARNES for this verse.

{u} "Nathan" Zec 12:12; 2 Sa 5:14

THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 32

Verse 32. No entry from BARNES for this verse.

{v} "Jesse" Ru 4:18,22

THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 33

Verse 33. No entry from BARNES for this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 34

Verse 34. No entry from BARNES for this verse.

{w} "Abraham" Ge 11:24-26

THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 35

Verse 35. No entry from BARNES for this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 36

Verse 36. No entry from BARNES for this verse.

{x} "Arphaxad" Ge 11:12

{y} "Lamech" Ge 5:25

THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 37

Verse 37. No entry from BARNES for this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 38

Verse 38. No entry from BARNES for this verse.

{z} "the son of God" Ge 1:26; 2:7; Isa 64:8; 1 Co 15:45,47

THE GOSPEL ACCORDING TO LUKE - Chapter 4

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 1

Verses 1-14. On the temptation of Jesus See Barnes on "Mt 4:1"

{a} "And Jesus" Mt 4:1; Mr 1:2; Lu 4:14

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 2

Verse 2. Being forty days tempted. That is, through forty days he was tried in various ways by the devil. The temptations, however, which are recorded by Matthew and Luke did not take place until the forty days were finished. See Mt 4:2,3.

He did eat nothing. He was sustained by the power of God during this season of extraordinary fasting.

{b} "in those days" Ex 34:28; 1 Ki 19:8

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 3

Verse 3. No entry from BARNES for this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 4

Verse 4. No entry from BARNES for this verse.

{c} "It is written" De 8:3

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 5

Verse 5. No entry from BARNES for this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 6

Verse 6. No entry from BARNES for this verse.

{d} "for that is delivered to me"

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 7

Verse 7. No entry from BARNES for this verse.

{1} "wilt worship me" or "fall down before me"

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 8

Verse 8. No entry from BARNES for this verse.

{e} "Thou shalt worship the Lord thy God" De 6:13; 10:20

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 9

Verse 9. No entry from BARNES for this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 10

Verse 10. No entry from BARNES for this verse.

{f} "He shall give his angels charge over thee" Ps 91:11

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 11

Verse 11. No entry from BARNES for this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 12

Verse 12. No entry from BARNES for this verse.

{g} "Thou shalt not tempt the Lord thy God" De 6:16

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 13

Verse 13. Departed for a season. For a time. From this it appears that our Saviour was afterward subjected to temptations by Satan, but no particular temptations are recorded after this. From Joh 14:30, it seems that the devil tried or tempted him in the agony in Gethsemane. Comp. See Barnes on "Heb 12:4".

It is more than probable, also, that Satan did much to excite the Pharisees and Sadducees to endeavour to entangle him, and the priests and rulers to oppose him; yet out of all his temptations God delivered him; and so he will make a way to escape for all that are tempted, and will not suffer them to be tempted above that which they are able to bear, 1 Co 10:13.

{h} "all the temptation" Heb 4:15

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 14

Verse 14. In the power of the Spirit. By the influence or direction of the Spirit.

A fame. A report. See Mt 4:24

{i} "returned in the power of the Spirit" Joh 4:43; Ac 10:37

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 15

Verse 15. Glorified of all. Praised by all; or, all were pleased with his instructions, and admired his wisdom.

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 16

Verse 16. And, as his custom was, he went {l}, &c. From this it appears that the Saviour regularly attended the service of the synagogue. In that service the Scriptures of the Old Testament were read, prayers were offered, and the Word of God was explained. See Barnes on "Mt 4:23".

There was great corruption in doctrine and practice at that time, but Christ did not on that account keep away from the place of public worship. From this we may learn--

1st. That it is our duty regularly to attend public worship.

2nd. That it is better to attend a place of worship which is not entirely pure, or where just such doctrines are not delivered as we would wish, than not attend at all. It is of vast importance that the public worship of God should be maintained; and it is our duty to assist in maintaining it, to show by our example that we love it, and to win others also to love it. See Heb 10:25. At the same time, this remark should not be construed as enjoining it as our duty to attend where the true God is not worshipped, or where he is worshipped by pagan rites and pagan prayers. If, therefore, the Unitarian does not worship the true God, and if the Roman Catholic worships God in a manner forbidden, and offers homage to the creatures of God, thus being guilty of idolatry, it cannot be a duty to attend on such a place of worship.

The synagogue. See Mt 4:23.

Stood up for to read. The books of Moses were so divided that they could be read through in the synagogues once in a year. To these were added portions out of the prophets, so that no small part of them was read also once a year. It is not known whether our Saviour read the lesson which was the regular one for that day, though it might seem probable that he would not depart from the usual custom. Yet, as the eyes of all were fixed on him; as he deliberately looked out a place; and as the people were evidently surprised at what he did, it seems to be intimated that he selected a lesson which was not the regular one for that day. The same ceremonies in regard to conducting public worship which are here described are observed at Jerusalem by the Jews at the present time. Professor Hackett (Illustrations of Scripture, p. 232) says:

I attended the Jewish worship at Jerusalem, and was struck with the accordance of the ceremonies with those mentioned in the New Testament. The sacred roll was brought from the chest or closet where it was kept; it was handed by an attendant to the reader; a portion of it was rehearsed; the congregation rose and stood while it was read, whereas the speaker, as well as the others present, sat during the delivery of the address which formed a part of the service.

{k} "Nazareth" Mt 2:23

{l} Mt 13:54; Joh 18:20; Ac 13:14; 17:2

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 17

Verse 17. There was delivered unto him. By the minister of the synagogue, or the keeper of the sacred books. They were kept in an ark or chest, not far from the pulpit, and the minister gave them to whomsoever he chose, to read them publicly.

The book. The volume contained the prophecy of Isaiah. It would seem, from this, that the books were kept separate, and not united into one as with us.

When he had opened the book. Literally, when he had unrolled the book. Books, among the ancients, were written on parchments or vellum that is, skins of beasts, and were rolled together on two rollers, beginning at each end, so that while reading they rolled off from one to the other. Different forms of books were indeed used, but this was the most common. When used the reader unrolled the MS as far as the place which he wished to find, and kept before him just so much as he would read. When the roller was done with, it was carefully deposited in a case.

The place where it was written. Isa 61:1,2

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 18

Verse 18. The Spirit {m} of the Lord is upon me. Or, I speak by divine appointment. I am divinely inspired to speak. There can be no doubt that the passage in Isaiah had a principal reference to the Messiah. Our Saviour directly applies it to himself, and it is not easily applicable to any other prophet. Its first application might have been to the restoration of the Jews from Babylon; but the language of prophecy is often applicable to two similar events, and the secondary event is often the most important. In this case the prophet uses most striking poetic images to depict the return from Babylon, but the same images also describe the appropriate work of the Son of God.

Hath anointed me. Anciently kings and prophets and the high-priest were set apart to their work by anointing with oil, 1 Ki 19:15,16; Ex 29:7; 1 Sa 9:16, &c. This oil or ointment was made of various substances, and it was forbidden to imitate it, Ex 30:34-38. Hence those who were set apart to the work of God as king, prophet, or priest, were called the Lord's anointed, 1 Sa 16:6; Ps 84:9; Isa 45:1.

Hence the Son of God is called the Messiah, a Hebrew word signifying the Anointed, or the Christ, a Greek word signifying the same thing. And by his being anointed is not meant that he was literally anointed, for he was never set apart in that manner, but that God had set him apart for this work; that he had constituted or appointed him to be the prophet, priest, and king of his people. See Barnes on "Mt 1:1".

To preach the gospel to the poor. The English word gospel is derived from two words--God or good, and spell, an old Saxon word meaning history, relation, narration, word, or speech, and the word therefore means a good communication or message. This corresponds exactly with the meaning of the Greek word -- a good or joyful message--glad tidings. By the poor are meant all those who are destitute of the comforts of this life, and who therefore may be more readily disposed to seek treasures in heaven; all those who are sensible of their sins, or are poor in spirit (Mt 5:3); and all the miserable and the afflicted, Isa 58:7. Our Saviour gave it as one proof that he was the Messiah, or was from God, that he preached to the poor, Mt 11:5. The Pharisees and Sadducees despised the poor; ancient philosophers neglected them; but the gospel seeks to bless them--to give comfort where it is felt to be needed, and where it will be received with gratitude. Riches fill the mind with pride, with self-complacency, and with a feeling that the gospel is not needed. The poor feel their need of some sources of comfort that the world cannot give, and accordingly our Saviour met with his greatest success among the poor; and there also, since, the gospel has shed its richest blessings and its purest joys. It is also one proof that the gospel is true. If it had been of men, it would have sought the rich and mighty; but it pours contempt on all human greatness, and seeks, like God, to do good to those whom the world overlooks or despises. See Barnes on "1 Co 1:26".

To heal the brokenhearted. To console those who are deeply afflicted, or whose hearts are broken by external calamities or by a sense of their sinfulness.

Deliverance to the captives. This is a figure originally applicable to those who were in captivity in Babylon. They were miserable. To grant deliverance to them and restore them to their country -- to grant deliverance to those who are in prison and restore them to their families--to give liberty to the slave and restore him to freedom, was to confer the highest benefit and impart the richest favour. In this manner the gospel imparts favour. It does not, indeed, literally open the doors of prisons, but it releases the mind captive under sin; it gives comfort to the prisoner, and it will finally open all prison doors and break off all the chains of slavery, and, by preventing crime, prevent also the sufferings that are the consequence of crime.

Sight to the blind. This was often literally fulfilled, Mt 1:5; Joh 9:11; Mt 9:30, &c.

To set at liberty them that are bruised. The word bruised, here, evidently has the same general signification as broken- hearted or the contrite. It means those who are pressed down by great calamity, or whose hearts are pressed or bruised by the consciousness of sin. To set them at liberty is the same as to free them from this pressure, or to give them consolation.

{m} Isa 61:1 {n} "heal" 2 Ch 34:27; Ps 34:18; 51:17; 147:3; Isa 57:15

{o} "recovering" Ps 146:8; Is 29:18

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 19

Verse 19. To preach the acceptable {q} year of the Lord. The time when God is willing to accept of men, or to receive sinners coming to him. The gospel assures us that the guilty may return, and that God will graciously receive them. There is, perhaps, here, an allusion to the year of jubilee--the fiftieth year, when the trumpet was blown, and through the whole land proclamation was made of the liberty of Hebrew slaves, of the remission of debts, and of the restoration of possessions to their original families, Le 25:8-13. The phrase "the acceptable year" means the time when it would be acceptable to God to proclaim such a message, or agreeable to him---to wit, under the gospel.

{q} Isa 61:2; 63:4

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 20

Verse 20. And he closed the book. That is, he rolled it up again. See Barnes "Lu 4:17".

And he gave it again to the minister. That is, to the one in the synagogue who had charge of the books. The word means servant, and the office was not much unlike that of a sexton now. It was his duty, among other things, to take charge of the books, to hand them to the reader of the law, and then return them to their place.

And sat down. This was usual in speaking in their synagogues. See Barnes on "Mt 5:1".

Were fastened on him. Were intently fixed on him, waiting to see what explanation he would give of the words.

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 21

Verse 21. This scripture. This writing, or this part of the Scriptures.

Fulfilled. It is coming to pass; the thing originally intended by it is about to be accomplished.

In your ears. In your hearing; or you hear, in my preaching, the fulfillment of this prophecy. It is probable that he said much more than is here recorded, but Luke has preserved only the substance of his discourse. This was the amount or sum of his sermon, or his explanation of the passage, that it was now receiving its accomplishment.

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 22

Verse 22. All bare him witness. All were witnesses of the power and truth of what he said. Their reason and conscience approved of it, and they were constrained to admit the force and propriety of it, and on this account they wondered.

They wondered. They were struck with the truth and force of his words; and especially when they remembered that he was a native of their own place, and that they had been long acquainted with him, and that he should now claim to be the Messiah, and give so much evidence that he was the Christ.

The gracious {r} words. The words of grace or favour; the kind, affectionate, and tender exposition of the words, and explanation of the design of his coming, and the nature of the plan of redemption. It was so different from the harsh and unfeeling mode of the Pharisees; so different from all their expectations respecting the Messiah, who they supposed to be a prince and a bloody conqueror, that they were filled with astonishment and awe.

{r} Ps 45:2; Isa 50:4; Mt 13:54; Mr 6:2; Lu 2:47

{s} "Is not this Joseph's son" Joh 6:42

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 23

Verse 23. Physician, heal thyself. This proverb was probably in common use at that time. The meaning is this: Suppose that a man should attempt to heal another when he was himself diseased in the same manner; it would be natural to ask him first to cure himself, and thus to render it manifest that he was worthy of confidence. The connection of this proverb, here, is this: "You profess to be the Messiah. You have wrought miracles at Capernaum. You profess to be able to deliver us from our maladies, our sins, our afflictions. Show that you have the power, that you are worthy of our confidence, by working miracles here, as you profess to have done at Capernaum." It does not refer, therefore, to any purification of his own, or imply any reflection on him for setting up to teach them. It was only a demand that he would show the proper evidence by miracles why they should trust in him, and he proceeds to show them why he would not give them this evidence.

Whatsoever we have heard done. Whatsoever we have heard that thou hast done. It would seem, from this, that Christ had before this wrought miracles in Capernaum, though the evangelist has not recorded them.

In Capernaum. Capernaum was on the north-west corner of the Sea of Tiberias, and was not far from Nazareth. It is not improbable that some of those who then heard him might have been present and witnessed some of his miracles at Capernaum. See Barnes on "Mt 4:13".

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 24

Verse 24. No {u} prophet is accepted. Has honour, or is acknowledged as a prophet.

See Barnes on "Mt 13:57".

{u} Mt 13:57; Joh 4:44

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 25

Verse 25. Of a truth. Truly, and therefore worthy of your credit. He calls attention to two cases where acknowledged prophets had so little honour in their own nation that they bestowed their favours on foreigners. So, says he, such is the want of faith in my own country, that I shall work no miracles here, but shall give the evidence of my divine mission to others.

In Israel. In the land of Israel, or Judea. It was therefore the more remarkable, since there were so many in his own country whom he might have helped, that the prophet should have gone to a heathen city and aided a poor widow there.

The days of Elias. The days of Elijah. See the account of this in 1 Ki 17:8-24.

Three years and six months. From 1 Ki 18:1,45, it would seem that the rain fell on the third year--that is, at the end of the third year after the rain had ceased to fall at the usual time. There were two seasons of the year when rains fell in Judea--in October and April, called the early and latter rain; consequently there was an interval between them of six months. To the three years, therefore, when rain was withheld at the usual times, are to be added the previous six months, when no rain fell as a matter of course, and consequently three years and six months elapsed without rain.

A great famine. A great want of food, from long-continued and distressing drought.

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 26

Verse 26. Save unto Sarepta. Sarepta was a town between Tyre and Sidon, near the Mediterranean Sea. It was not a Jewish city, but a Sidonian, and therefore a Gentile town. The word "save" in this verse does not express the meaning of the original. It would seem to imply that the city was Jewish. The meaning of the verse is this: "He was sent to none of the widows in Israel. He was not sent except to Sarepta, to a woman that was a Sidonian." Dr. Thomson (The Land and the Book, vol. i. p. 232-236) regards Sarepta as the modern Sarafend. He says that the ruins have been frequently dug over for stone to build the barracks at Betrout, and that the broken columns, marble slabs, sarcophagi, and other ruins indicate that it was once a flourishing city. A large town was built there in the time of the Crusades.

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 27

Verse 27. Many {x} lepers. For an account of the leprosy See Barnes on "Mt 8:1".

Time of Eliseus. Time of Elisha. The word Eliseus is the Greek way of writing the word Elisha, as Elias is of Elijah.

Saving Naaman the Syrian. The account of his cure is contained in 2 Ki 5:1-27.

{x} 2 Ki 5:14

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 28

Verse 28. Filled with wrath. They were enraged, probably, for the following reasons:

1st. They saw that the cases applied to themselves, because they would not receive the miraculous evidences of his mission.

2nd. That he would direct his attention to others, and not to them.

3rd. That the Gentiles were objects of compassion with God, and that God often showed more favour to a single Gentile than to multitudes of Jews in the same circumstances.

4th. That they might be worse than the Gentiles. And,

5th. That it was a part of his design to preach the gospel to the Gentiles, and not confine his labours to them only. On these accounts their favour was soon turned to wrath, and the whole transaction shows us --

1st. That popular applause is of little value.

2nd. That the slightest circumstances may soon turn the warmest professed friendship to hatred. And,

3rd. That men are exceedingly unreasonable in being unwilling to hear the truth and profit by it.

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 29

Verse 29. The brow {2} of the hill whereon, &c. The region in which Nazareth was is hilly, though Nazareth was situated between two hills, or in a vale among mountains. The place to which they led the Saviour is still shown, and is called the Mount of Precipitation. It is at a short distance to the south of Nazareth.

See BARNES on "Mt 2:23".

Cast him down. This was the effect of a popular tumult. They had no legal right to take life on any occasion, and least of all in this furious and irregular manner. The whole transaction shows--

1st. That the character given of the Galileans elsewhere as being peculiarly wicked was a just one.

2nd. To what extremities the wickedness of the heart will lead men when it is acted out. And,

3rd. That men are opposed to the truth, and that they would do anything, if not restrained, to manifest their opposition.

{2} or "edge"

{y} "that they might cast him down" Ps 37:32,33

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 30

Verse 30. Passing through the midst of them, went his way. This escape was very remarkable. It is remarkable that he should escape out of their hands when their very object was to destroy him, and that he should escape in so peaceful a manner, without violence or conflict. A similar case is recorded in Joh 8:59. There are but two ways of accounting for this:

1st. That other Nazarenes, who had not been present in the synagogue, heard what was doing and came to rescue him, and in the contest that rose between the two parties Jesus silently escaped.

2nd. More probably that Jesus by divine power, by the force of a word or look, stilled their passions, arrested-their purposes, and passed silently through them. That he had such a power over the spirits of men we learn from the occurrence in Gethsemane, when he said, "I am he; and they went backward and fell to the ground," Joh 18:6.

{a} "passing through the midst" Joh 8:59; 10:39

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 31

Verse 31. No entry from BARNES for this verse.

See Barnes on "Mt 1:21" through Mt 1:39

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 32

Verse 32. No entry from BARNES for this verse.

{a} "for his word" Jer 23:29; Mt 7:28,29; Tit 2:15; Heb 4:1,2

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 33

Verse 33. No entry from BARNES for this verse.

{b} "in the synagogue" Mr 1:23

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 34

Verse 34. No entry from BARNES for this verse.

{3} "Let us alone" or "away"

{c} "What have we to do with thee" Jas 2:19

{d} "I know thee" Lu 4:41

{e} "the Holy One of God" Ps 16:10; Da 9:24; Lu 1:35; Ac 3:14

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 35

Verse 35. No entry from BARNES for this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 36

Verse 36. No entry from BARNES for this verse.

{f} "and they came out" 1 Pe 3:22

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 37

Verse 37. No entry from BARNES for this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 38

Verse 38. No entry from BARNES for this verse.

{g} "And Simon's wife's" Mt 8:14; Mr 1:29

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 39

Verse 39. No entry from BARNES for this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 40

Verse 40. No entry from BARNES for this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 41

Verse 41. No entry from BARNES for this verse.

{4} "suffered them not to speak", or "to say that they knew him to be"

"Christ"

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 42

Verse 42. No entry from BARNES for this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 43

Verse 43. No entry from BARNES for this verse.

{h} "therefore am I sent" Mr 1:38

THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 44

Verse 44. No entry from BARNES for this verse.

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