Chapter 1
The Savior is presented to us in Luke in His character as Son of man, displaying the power of Jehovah in grace in the midst of men. At first, doubtless, we find Him in relationship with Israel, to whom He had been promised; but afterward moral principles are brought out, which apply to man, as such, wherever he might be. And indeed what characterizes Luke's account of our Lord, and gives special interest to his Gospel, is that it presents to us Christ Himself, and not His official glory as in Matthew, nor His mission or service as in Mark, nor the peculiar revelation of His divine nature as in John. It is Himself, such as He was, a man upon the earth, moving among men day by day.
Verses 1-4. Many had undertaken to give an account of what was historically received amongst Christians, as it had been related to them by the eye-witnesses. However well intended this might be, yet it was a work undertaken and executed by men. Luke had an exact and intimate knowledge of all from the beginning, and he found it good to write in order to Theophilus, that he might know the certainty of the things he had been instructed in. It is thus that God has provided for the whole church by the teaching contained in the living picture of Jesus that we owe to this man of God. For Luke, although he might be personally moved by Christian motives, was of course none the less inspired by the Holy Ghost to write.
Verses 5-17. The history brings us into the midst of Jewish institutions, feelings, and expectations. First, we have a priest of Abia (one of the twenty-four courses: 1 Chron. 24), with his wife who was of the daughters of Aaron. “They were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.” All was with them in accordance with God's law Jewishly; but they did not enjoy the blessing so earnestly desired by every Jew; they were childless. Yet it was according to the ways of God to accomplish His work of blessing while manifesting the weakness of the instrument which He was using. But now this long-prayed-for blessing was to be withheld no longer; and when Zacharias draws near to offer the incense, the angel of Jehovah appears to him. At the sight of so glorious a being Zacharias is troubled; but the angel says to him, “Fear not, thy prayer is heard; and thy wife Elizabeth shall bear thee a son, and thou shalt call his name John,” that is, “the favor of Jehovah.” And not only should the hearts of many rejoice in him, but he should be great in the sight of the Lord and be filled with the Holy Ghost. “Many of the children of Israel shall he turn to the Lord their God. And he shall go before, him in the spirit and power of Elias.... to make ready a people prepared for the Lord.” The “spirit of Elias” was a firm and ardent zeal for the glory of Jehovah and for the re-establishment, through repentance, of Israel's relations with Him. The heart of John clung to this link of the people with God, and it is in the moral force of his call to repentance that John is here compared to Elias.
Verses 18-23. But Zacharias's faith, as is alas! so often the case, was not equal to the greatness of his request. He knows not how to walk in the steps of Abraham, and he asks again how such a thing can be (ver. 18). God's goodness turns the unbelief of His servant into a chastening that was profitable for him, and that served, at the same time, as a proof to the people that he had been visited from on high. Zacharias remains dumb until the word of Jehovah is accomplished.
Verses 24, 25. Elizabeth, with feelings so suitable to a holy woman, remembering what had been a shame to her in Israel (the traces of which were only made the more marked by the supernatural blessing now granted to her), hides herself, whilst at the same time she owns the Lord's goodness to her. But what may conceal us from the eyes of men has great value before God.
Verses 26-38. And now the scene changes, in order to introduce the Lord Himself into this marvelous scene that is unfolding itself before our eyes. In Nazareth, that despised place, there was found a young virgin, unknown by the world, whose name was Mary. She was espoused to Joseph, who was of the house of David; but so out of order was everything in Israel, that this descendant of the king was a carpenter. But what is this to God? Mary was a chosen vessel; she had found favor in the eyes of God.
We must remark that the subject here is the birth of the child Jesus as born of Mary. It is not so much His divine nature as the Word which was God and which was made flesh (though, of course, it is the same precious Savior presented here as in John's Gospel), but it is Jesus as really and truly man—born of a virgin. His name was to be Jesus, that is, Jehovah the Savior. “He shall be called the Son of the Highest, and the Lord God shall give unto him the throne of his father David” —still looking at Him as man born into the world. But He was God as well as man. Holy by [in] His birth, conceived by the power of God, this blessed One, who even as born of Mary is spoken of as “that holy thing,” was to be called “the Son of God.”
The angel then tells Mary of the blessing God had bestowed upon Elizabeth. The wonderful intervention of God had rendered Mary humble instead of lifting her up: she had seen God and not herself in what had happened. Self was hidden from her because God had been brought so near, and she bows to His holy will. “Be it unto me according to thy word.”
Verses 39-45. Afterward we find that Mary goes to visit Elizabeth, for her heart loves to see and acknowledge the goodness of the Lord. Elizabeth, speaking by the Spirit, acknowledges Mary as the mother of her Lord, and announces the accomplishment of God's promise. “Blessed is she that believed,” &c.
Verse 46. The heart of Mary is filled with joy, and she breaks forth into a song of praise. She acknowledges God her Savior in the grace that has filled her with such joy, whilst, at the same time, she owns her utter littleness. For whatever might be the holiness of the instrument that God might employ, and that was found really in Mary, yet she was only great so long as she hid herself; for then God was everything. By making something of herself she would have lost her place; but this she did not. God kept her in order that His grace, might be fully manifested.
The character of the thoughts that fill the heart of Mary is Jewish. It reminds us of Hannah's song in 1 Sam. 2, which speaks prophetically of this same blessed intervention of God. But Mary goes back to the promises made to the fathers, and takes in the whole of Israel.
Verse 56. After remaining three months with Elizabeth, she returns to her house humbly to follow her own path, in order that God's ways may be accomplished. Nothing is more beautiful in its way than this account of the conversations of these holy women, unknown to the world, but who were the instruments of God's grace to accomplish His glorious designs. They moved in a scene where nothing entered but piety and grace. But God was there Himself, no better known to the world than were these poor women, but preparing and accomplishing what the angels would desire to look into.
Verses 57-59. But what is only known in secret by faith is at last to be accomplished before all men. The son of Zacharias and Elizabeth is horn, and Zacharias, no longer dumb, pronounces the blessed prophecy we have in verses 68-80. The visitation of Israel by Jehovah, which he speaks of, embraces all the happiness of the millennium, connected with the presence of Jesus upon the earth. All the promises are Yea and Amen in Him. All the prophecies encircle Him with the glory which will be then realized. We know that, since He has been rejected and while He is now absent, the accomplishment of these things is necessarily put off till His return.
CHAPTER II.
When God is pleased to occupy Himself with the world, and to take a part in what passes therein, it is marvelous to see how He acts, and the instruction He gives. There is no agreement, but a total opposition, between His ways and those of men. The emperor and his decree are but insignificant instruments. Caesar Augustus acts in view of his subjects; yet he is, without knowing it, the means of accomplishing the prophecy that Jesus should be born in Bethlehem. The entire course of the world is outside the current of God's thoughts. The capital fact for Him and for His kingdom here is the Babe's birth at Bethlehem; but the emperor has no thought about it. The decree puts the world in motion, and God makes good His thoughts here below. How wondrous! All the world is in movement to bring about this event, needed to fulfill prophecy, that the poor carpenter, with Mary, his espoused wife, should be in the city of David, and David's heir should be born there and then. And this is the more striking, for the census itself was first made some years afterward, when Cyrenius was governor of Syria: God is accomplishing His purpose of love. But man was blind to it. Who cared to notice the poor Jew, though he might be of the house and lineage of David? The things that are perfectly indifferent to man fill the heart and eye of God.
Still we are in Jewish atmosphere. Promises are being accomplished; the babe must be born in Bethlehem. “The city of David” is nothing to the Christian as such, save as sheaving prophecy fulfilled: to us the Son comes from heaven. On earth the babe is the object of God's counsels; angels and all heaven are occupied with His birth; but there is no place in the world for Him! Go where the great world registers every individual, go to the little world of an inn, where each is measured by the servant's knowing eye, and place is accordingly awarded from the garret to the first floor; but there is no room for Jesus! And the manger led, in due time, to the lowest place—to the cross.
What a lesson for us as to this world! What a difference, too, between giving up the world and the world giving us up! We may do the one with comparative ease; but when we feel the world despises us as Christ was despised, we shall discover, unless He fills and satisfies the heart, that we had a value for its esteem that we were not aware of. When obedience is as important to us in our measure, as obeying was to Christ, we shall go right on whatever be before us, without regarding the world: not that we shall be insensible, but when Christ is the object we shall only be occupied with Him.
All intelligence of the things of God comes from His revelation, and not from the reasonings of men. Hence, the simple go farther in spiritual understanding than the wise and prudent of the earth. God acts here so as to set aside all appearance of human wisdom. Happy he who has so seized the intention of God as to be identified with it, and to want none but God! This was the case with the shepherds. They little entered into the great intent of the registration; but it was to them, and not to the prudent that God revealed Himself. Our true wisdom is through what God reveals. But we never get God's fullest blessings till we are where the flesh is brought down and destroyed—I speak as regards walk. We cannot get, into the simple joy and power of God, till we accept the place of lowliness and humiliation—till the heart is emptied of what is contrary to the lowliness of Christ. These shepherds were in the quiet fulfillment of their humble duty; and that is the place of blessing. Whoever is keeping on terms with the world is not walking with God; for God is not walking with you there. From the manger to the cross all in Christ was simple obedience. How unlike a Theudas, who boasted himself to be somebody! Christ did all in God's way; and not only so, but we must come so too.
The glory of the Lord shines round about the shepherds, the angel speaks to them, the sign is given; and what a sign! “Ye shall find a babe wrapped up in swaddling clothes, lying in a manger. And suddenly there was with the angel a multitude of the heavenly host praising God” and for what? “The mystery of godliness: God was manifested in the flesh.” The hope of Israel is revealed to them—glad tidings of great joy to all the people. For Jesus is the pivot of all God's counsels in grace. Adam himself was but a type of Him who was to come. Christ was ever in the mind of God. Such displays of glory are not shown to mortal eyes every day; but God sets them before us in His word, and we must every day follow the sign given follow Jesus the babe in the manger. If He filled the eye, the ear, the heart, how we should see the effects in person, spirit, conversation, dress, house, money, &c.
Such, then, is the sign of God's accomplishment of promise and of His presence in the world— “a babe in a manger” —the least and lowest thing. But God is found there, though these things are beyond man, who cannot walk with God, nor understand His moral glory. But God's sign is within the reach of faith. It is the token of perfect weakness; a little infant who can only weep! Such, born into this world is Christ the Lord. Such is the place God chose—the low degree. God's intervention is recognized by a sign like this. Man would not have sought that. The heavenly host praise God and say, “Glory to God in the highest, and on earth, peace, goodwill toward [in] men.” Nothing higher nor more astonishing (save the cross) for those who have the mind of heaven. The choir above see God in it —God manifested in flesh, and praise God in the highest. They rejoice that His delights are with the sons of men. Of old God had displayed Himself to Moses in a flame of fire, without consuming the bush, and here, still more marvelously, in the feeblest thing on earth; infinite thought morally, though despicable in the eye of the world! How hard it is to receive that, the work of God and of His Christ is always in weakness! the rulers of the people saw in Peter and John unlearned and ignorant men. Paul's weakness at Corinth was the trial of his friends, the taunt of his enemies, the boast of himself. The Lord's strength is made perfect in weakness. The thorn in the flesh made Paul despised, and he conceived it would be better if that were gone. He had need of the lesson, “My grace is sufficient for thee.” It is God's rule of action, if we may so say, to choose the weak things. Everything must rest on God's power, otherwise God's work cannot be done according to His mind. One can hardly believe that one must be feeble to do the work of God: but Christ was crucified in weakness, and the weakness of God is stronger than men. For the work of God we must be weak, that the strength may be of God; and that work will last when all the earth shall be moved away.
Verses 21-38. But besides the additional testimony, rendered by the offering of His mother, to the circumstances in this world, in which the Lord of glory was born, we may see that, while God all through the Gospel is settling man in his new place with Himself, He did not forget His ancient people. He shows us here that He met every thought in every heart that was touched by grace in Israel. His heart was especially towards those who sorrowed over the sins and desolation of His people; and who, withal, waited for redemption, crying from the darkness, “How long, O Lord?” God will accomplish in power that wherein man has failed in responsibility. Should we therefore be content if God's people do not glorify Him? No; faith is not hard; it will sorrow, but it will wait for God, and God's time too; for faithful is He who hath promised, who also will do it. He will bring about His own purposes.
Verse 25. Thus was Simeon “waiting for the consolation of Israel.” Thus Anna departed not from the temple, but served with fastings and prayers night and day; thus all that had looked for redemption in Jerusalem. There were those who watched, and Anna knew and spake to them. The rest doubtless were occupied with Roman oppression; but these few waited for Him, bowing before His hand in judgment of evil, but looking for His deliverance.
I believe there was something more in Simeon's soul than the joy of holding in his arms the babe, the expected Messiah; Simeon felt he had God, and was satisfied. So he says, without even looking on to the glory, “Lord, now lettest thou thy servant depart in peace according to thy word.” In Rom. 5:1111And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement. (Romans 5:11) the apostle, after speaking of rejoicing in the hope of the glory of God, says, “and not only so.” What could be more than that hope? Yes, there is more: “we also have joy in God.” The eyes of Simeon have seen God's salvation, and he begs of the sovereign Lord that he may go.
We often see something like this in dying saints, who deeply joy in the Lord's love to His own, and in the nearness of His coming for them. Why, one might say, What is His near coming to those who are dying and departing to Him? just this—the nearer we are to God, the more precious is all the truth of God, and everything which is near to His heart. So in verses 30-32 Simeon rejoices as he surveys the extent of the divine deliverance. It was for the revelation of the Gentiles, who had been till now hidden in the dark of idolatry and ungodliness, as well as for the glory of Israel. But his soul is satisfied possessing Christ, and anticipating the effect of His presence in the whole world: he has all in Him, and desires to depart. If a man walks with God and has finished his course, he knows that his work is done and is conscious of the Lord's time being come. He has a companionship and communion with the Lord he has walked with. If simply brought to a bed of sickness, he is not then ready to go; not that he fears, but God is teaching him something else. But when God's time is come, all is joy and readiness. He feels like Simeon, Lord, now lettest Thou Thy servant depart in peace.
But, further, when Simeon blessed Joseph and Mary, the Spirit gives him to disclose the more immediate results of the babe's presence in Israel. He should be the touchstone of many hearts, an occasion for the fall as well as the rise of many. He should be a sign spoken against, a rejected Messiah; and Mary's heart should be pierced through, whatever the present joy or the future glory.
Israel was low indeed, but did not know it; Israel must be made to know it, and Christians too; for Christ had to descend to the grave and rise again. The thoughts of the heart must be revealed, whatever the outward garb. But then He is the one who brings out God's thoughts too. If He is the Christ, the glory of God's people, He is also the one who will abase the flesh, and meet and humble man in his pride; He is the one who will make you know whether His rejection is more precious than all beside.
Verse 39. When all was done according to the law, they returned to Galilee, to Nazareth. Jesus would not be the Christ we need, if He had taken any glory from Jerusalem. His place is among the poor of the flock—His place all through in Israel.
Verse 40. “And the child grew and waxed strong in spirit, filled with wisdom; and the grace of God was upon him.” Luke gives us more of the reality of His childhood than the other Gospels. He was not made man full-formed like Adam. If one only reads the account without comment, how the soul feels it unspeakably precious! When we see who it was, we see human nature in Him filled with God, so to speak. It is not official distinction, but the heart feels God brought nigh. The blessedness of the child's intrinsic loveliness fills the heart. Deeply instructive too is the incident recorded in connection with the passover when He was twelve years old. His true character comes out, though He was not yet to act upon it. He came to be a Nazarene—to be about His Father's business. This is here stated distinctly before He enters upon His public ministry, that it might be seen to be connected with His person, and not to depend merely upon His office. He was the Pastor of the flock in spirit and character. It belonged to Him. He was the Son of the Father, though abiding God's time for showing it.
Verse 51. Nevertheless “He went down with them and came to Nazareth and was subject to them.” What a majesty in His whole life! His being God secured His perfection as a child and man here below. He had ever the blessed consciousness of His relationship to His Father—an obedient child, but conscious also of a glory unconnected in itself with subjection to human parentage. He belonged to Mary and even Joseph; in another sense he was not theirs. His divine Sonship was as well-known to Him, as His obedience to His parents was in due season absolutely right.
Verse 52. “And Jesus increased in wisdom and stature, and in favor with God and man.” His human intelligence being developed, He, though ever perfect, became so in a full way—the perfect man. The lovely plant grew up and unfolded before God and man.
[J.N.D.]
(To be continued)