above, it is referred by some critics to the divine inspiration of Luke's gospel. But such a use of the word here is inapposite, and overlooks the antithesis between this and the words, from the beginning, in v. 2. The word all things, refers to all things of importance, such as Luke deemed essential to his narrative. Perfect in our common version is an adjective, but in the original is an adverb, signifying with strict exactness, accurately. The word in order, refers to the arrangement of the facts of the history in a connected form, not so much chronologically, however, as in reference to the general plan or outline of the work. Luke, like the other evangelists, often disregards the order of time, and groups together his incidents from their general resemblance, or to produce a given effect on the mind of his reader. Olshausen says that the word refers only to the chronology, which Luke intended to observe in the main, but from which in minute details he deviated. But chronological order is not the only or principal signification of the word, and such a meaning ought not to be forced upon this passage, the whole narrative showing, as it does, a disregard, on the part of Luke, for the order of time. An orderly arrangement of the facts is all that is intended, and this stands opposed to the fragmentary and disjointed character of the narratives referred to in vs. 1, 2. Most excellent, not necessarily in a moral sense, since the epithet is applied to both Felix and Festus (Acts 23: 26; 24: 3; 26: 25). It refers rather to official dignity, and is applied to any person of rank and authority. In this instance, however, it is expressive also of the moral excellence of Theophilus. As to who this person was, we have no means of knowing. He was doubtless some person of rank and distinction, who lived out of Palestine, and had become a convert to Christianity. Olshausen conjectures

4'That thou mightest know the certainty of those things wherein thou hast been instructed.

that he was a resident of Rome, but others, with more reason, refer his abode to Greece or Proconsular Asia. The name signifies a lover of God, or beloved of God; and hence it was regarded by some of the old interpreters as a mere appellative, under which the gospel was dedicated to all in every place, who loved and were beloved of God. But this opinion is now generally given up. The epithet, most excellent, is of itself sufficient to condemn such an interpretation.

4. Luke here assigns the reason for the composition of his gospel. It was that Theophilus, and by implication all others, who would inform themselves in regard to the origin of Christianity, and the facts and principles on which it was based, might have the means and opportunity thus to do. Mightest know. The original is intensive; mightest know thoroughly, reach the full knowledge of. It implies that from the imperfect narratives referred to in vs. 1, 2, no one could get an accurate and connected view of Christ's life and ministry. The certainty, i. e. the whole truth. Hast been instructed. The etymology of the verb refers it to oral instruction, from which is derived our words catechism, catechist, and to catechize. Copies of written works were so few and expensive, that oral instruction was the principal means of disseminating truth. Especially was this true, before the gospels were composed and given to the church. In this way had Theophilus been instructed in Christianity. He had received its rudiments as a catechumen. But the knowledge which he and others had thus received, was necessarily limited and imperfect. Oral teaching was the great instrument of diffusing the knowledge of Christ in the early days of the church. But had not the gospels been fully and accurately committed to writing, as great and abiding landmarks, oral instruction would have been found inadequate to

Judea, a certain priest named Zacharias, of the course of Abia:

g Mat. 2: 1.

h1 Ch. 24: 10, 19; Ne. 12: 4, 17.

preserve the truth unadulterated and consistent, as the times were more and more remote from the age in which Jesus lived and suffered.

We learn from this Preface to Luke's gospel, that inspiration does not suspend the use and exercise of the mental powers. Luke was not a mere amanuensis, for he tells us that he has accurately traced down from their very source the truths he had written. In this investigation he was, however, under the guiding, superintending influence of God's Spirit, so that he made just such a selection and arrangement of facts, as best subserved the purpose for which the gospel was written. His general style, his choice of words, and the plan and arrangement of the work, were his own, and yet so interpenetrated were they by the Spirit, that it must be said of him, in the words of Peter (2 Pet. 1: 21), that "he spake as he was moved by the Holy Ghost."

5-25. AN ANGEL APPEARS TO ZACHARIAS IN THE TEMPLE. Jerusalem. Here properly commences Luke's gospel, the preceding verses constituting what may be called the Preface. The reader will perceive at once, an alteration in the style, the construction being more simple, and abounding to a greater or less extent in Hebraisms. The whole gospel, however, bears marks of a careful and scholarly writer, and redeems the promise of accurate research and orderly arrangement made in the pref

ace.

5. In the days, &c. See N. on Matt. 2:1. Eras in the Old and New Testament, are marked by the life or times of some principal man. Thus in 4: 25, "in the days of Elias;" and v. 27, "in the time of Eliseus." A certain priest. Some expositors think that Zacharias was, at this time, the high priest. But

Elisabeth.

6 And they were both 'right

i Ge. 7: 1; & 17:1; 1 Ki. 9: 4; 2 Ki. 20:3; Job 1:1; Ac. 23:1; & 24: 16; Phi. 8: 6.

the epithet certain, forbids this, as also does the fact, that he belonged to one of the ordinary courses of priests doing temple service. Zacharias: whom Jehovah remembers. So Elisabeth: God her oath, or, my God hath sworn. The significancy of these names, borne by persons so intimately related to the Messianic times, is worthy of note. The course of Abia was the eighth in order of the twenty-four classes, into which David (1 Chron. 24: 1, 2) divided the posterity of Eleazar and Ithamar, the sons of Aaron. Only four of these classes returned from the captivity, but from these was instituted the full number of classes, and their ancient order and names were retained. See Ezra 2:36-39; Neh. 7:39-42; 12:1. The word rendered course, literally signifies, daily service, and hence was naturally transferred to the order or class of priests who officiated, of which courses, as has been remarked, there were twenty-four. "Each course attended two sabbaths and the six intervening days; so that on the Sabbath two courses officiated." Webster and Wilkinson. And his wife, &c. Luke is careful to show that both Zacharias and his wife were of the priestly line. Thus the family of John, as well as that of our Lord, was shown to be of illustrious origin. Josephus (Life, § 1) remarks, that to be of sacerdotal dignity, was with the Jews an indication of the splendor of a family.

6. The evangelist now proceeds to speak of the character and circumstances in life of these parents of John. Righteous. See N. on Matt. 1: 19. The word here indicates piety towards God, and integrity in all the relations of life. It refers to what is just and right in the sight of the law, rather than to goodness and benevolence of disposition, although the two qualities were doubt

eous before God, walking in all the commandments and ordinances of the Lord blameless.

7 And they had no child, because that Elisabeth was barren; and they both were now well stricken in years.

8 And it came to pass, that, while he executed the priest's

less combined both in Joseph and Zacharias. That legal righteousness is however especially referred to, is seen from the following explanatory clause, walking in all, &c., which does not indicate absolute perfection, but simply extraordinary piety. The phrase, before God, denotes internal as well as external righteousness. No difference is here to be sought in commandments and ordinances, the words being combined to promote fulness and emphasis. Some however refer the former to moral precepts; the latter, to ceremonial rites and ordinances.

7. And they had no child. This was regarded by the Jews as one of the greatest misfortunes with which a family could be afflicted. The foundation of this feeling lay, perhaps, in the hope which each married couple may have entertained, of being the progenitors of the expected Messiah. Were well stricken in years. This does not mean bowed down and wrinkled with age, since Zacharias, at this time, could not have reached fifty years of age, which was the limit of the actual duties of the priestly office. The rendering, were advanced in life, would therefore be better, as well as more literal. If Elisabeth, as is quite likely, was nearly of the same age, and if after many years of married life they were yet without offspring, their prospects of having children must have been quite hopeless.

8. Executed the priest's office, i. e. performed the duties which pertained to his course, while engaged in temple service. One of the priests burned incense, another changed the show-bread on the sabbath day, and another took charge of the fire on the altar for burnt

offerings. Thus their labors were apportioned, and a more responsible discharge of the various services secured from each individual. Before God, i. e. in his temple. In the order of his course. Each of the twenty-four courses served in rotation, but those belonging to a course, cast lots each day for the service they were respectively to perform. At this time, the course to which Zacharias belonged were serving in the temple, and it fell to him by lot to burn incense, which was the most honorable service, and could be performed only once on the same day by any priest, although incense was daily offered twice, at the morning and evening sacrifice.

9. According to the custom, or usage of the priestly office. These words belong to the following context. His lot was to burn, &c. See preceding Note. When he went into the temple; literally, having gone into the temple, i. e. into the holy place, but not into the inner sanctuary or holy of holies, into which the high priest only could enter, and that but once a year. The holy place or outer sanctuary, into which Zacharias entered to burn incense, was contiguous to the inner sanctuary or holy of holies, from which it was separated by a vail. See N. on Matt. 27:51. In this apartment were the golden candlestick, the golden table, and the altar of incense, which was placed between them. See Ex. 40: 22-37.

10. The whole multitude of worshippers. Were praying without, i. e. in the court of the Israelites which fronted the sanctuary, where was the altar of incense. At the time of incense. "It was during the sacrifice on the great

was appropriately given to the child, both as denoting God's gracious answer to the prayer of Zacharias, and the of fice of John, who was to be the forerunner of the Saviour of mankind.

14. Thou shalt have joy and gladness. The original is highly intensive: joy and exultation (literally, a leaping for joy) shall be to you. This is not to be referred to the simple fact, that a child had been born to him so unexpectedly, but to John's eminent piety and evident possession of the divine favor, which would fill his father's heart with emotions of joy. The indications were not doubtful, even in his extreme youth, that he was to be a zealous reformer and preacher of righteousness. Many shall rejoice, &c. The joy of Zacharias was to be shared by many others, at his birth, i. e. because a man of such eminent piety and usefulness had been born upon the earth. This joy reached its culminating point, when thousands flocked to John's ministry from all parts of the land (see Matt. 3:5).

15. For he shall be great, &c. This is given as the ground of the general rejoicing in consequence of the birth of John. In the sight of the Lord, i. e. in the manifest tokens of God's favor and blessing. Zacharias is virtually cautioned against supposing that his son's greatness would consist in worldly honor or preferment. In the sight of God may also be put in contrast with the eye of man, which looks only upon the outward appearance (1 Sam. 16:7), and is affected by external pomp and elevation. Shall drink neither wine, &c. He was to be bound with the Nazaritic vow, like Samson (Jud. 13: 2-5;

8

and he shall be filled with the Holy Ghost, even from his mother's womb.

16 And many of the children of Israel shall he turn to the Lord their God.

17 "And he shall go

before him

8 Je. 1:5; Ga. 1:15. t Mal. 4:5, 6. u Mal. 4:5; Mat. 11: 14; Ma. 9:12. 12-23), before his birth. The conditions of this vow were, to let the hair grow, to abstain from wine and all intoxicating drink, and from vinegar also; to eat no clusters, and to avoid contamination from corpses, bones, and sepulchres. This vow was sometimes taken for life, and sometimes for a limited period. It was imposed on John for life. The word here translated strong drink, denotes any intoxicating liquor, made from grain, fruit, honey, dates, and the like. And he shall be filled, &c. This is given as the reason why he was to be a Nazarite from his very birth. Olshausen well remarks: "in the life of a Nazarite, there appears concentrated the strict legal character which John, the close and crowning stone, as it were, of the old dispensation, was called to exhibit. This form of piety is not, therefore, to be regarded as the highest, because a heavenly messenger ascribes it to John as an excellence; it is rather assigned to him as a duty, as being specially suited to his whole calling and destination." Even from his mother's womb, i. e. from his very birth. No argument can be drawn from v. 44, that this inspiriting or action of the Holy Ghost took place upon John before his birth, as Olshausen and Meyer seem to suppose. Had this been so, instead of from, it would have been in his mother's womb.

16. John's success as a reformer is here predicted. We are not told how many were converted, under his preaching, from a low and cold formalism, or more open vice. But that the number was great, is evident, not only from this passage, but from Matt. 3: 5, 6;