From: Over 50 Interpreters Explain the Gospel of
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By
Roland H. Worth, Jr. © 2015
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CHAPTER
ONE:
Verses
39-80
Books utilized codes at end of chapter
WEB: Mary
arose in those days and went into the hill country with haste, into a city of
Young’s: And Mary having arisen in those days,
went to the hill-country, with haste, to a city of
Conte (RC): And in those days,
Mary, rising up, traveled quickly into the hill country, to a city of
in those days.
That is, soon after she had received the extraordinary message from the
angel. [9]
Probably within a month of the annunciation. [56]
And went into the hill country. The region of the tribe of
Five-sixths of
The hill country here
alluded to is the elevated district of Judah, Benjamin, and Mount Ephraim, in
contradistinction to the low maritime plain on the east—the old Philistia. [18]
The “hill country” in its broader geographic setting:
with haste. The action of eager
interest. [14]
Such as results from
zeal and eager desire. [9]
Between the annunciation
and this journey of Mary to visit her cousin Elisabeth, we must interpose the
events narrated in St. Mathew's Gospel, viz. the natural suspicion of her
betrothed future husband, Joseph; his action in the matter; and then the dream
of Joseph, in which her innocence was vindicated. As we believe that St. Luke's story here was derived from Mary's own
narrative, we can understand well that these details, related by St. Matthew,
were scarcely touched upon, and the mother would hurry on to the real points of
interest in that eventful past of hers. [18]
Why such a hurried trip would be necessary—to get out of
sight of the rumor-mongerers who would be having a
field day with the pregnancy: The same notion of haste is involved in the
aorist participle “anastasa,” rising up. As a betrothed virgin she would live without
seeing her future husband. When however
a few weeks sufficed to shew her condition, the
female friends about her would be sure to make it known to Joseph. Then would occur the enquiries and
suspicions, so agonizing to a pure maiden, which are alluded to by Matthew (
a city of
Many surmises are
ventured concerning this place. Some
suggest
On the other hand:
Similarly,
WEB: and
entered into the house of Zacharias and greeted
Young’s: and entered into the house of Zacharias,
and saluted Elisabeth.
Conte (RC): And she entered into
the house of Zechariah, and she greeted
and saluted
Weymouth: and as soon as
Elizabeth heard Mary's greeting, the babe leapt within her. And
WEB: It
happened, when
Young’s: And it came to pass, when Elisabeth heard
the salutation of Mary, the babe did leap in her womb; and Elisabeth was filled
with the Holy Spirit,
Conte (RC): And it happened
that, as
Meager
support can rationally be got from this occurrence for the opinion of those who
find in verse 15, that John was filled with the Holy Spirit before he
was born. Just as little does it warrant
the old figment of desperate advocates of infant baptism, that unconscious
babes can exercise gospel faith. [52]
and
Hence the
words that
Elisabeth was divinely
inspired to understand the cause of the sudden motion mentioned, and, as a
pious and just woman, expressed her joy at the great favor which was done to
her youthful kinswoman, and prophesied concerning her. It is mentioned that Mary only saluted her,
and had as yet told her nothing. She
learned it, therefore, from God. [4]
This seems to have been the accomplishment
of the promise made by the angel (verse 15), "He shall be filled with the
Holy Ghost, even from his mother's womb."
The mother is filled with the Holy Spirit, and the child in her womb
becomes sensible of the Divine influence.
[1]
WEB: She
called out with a loud voice, and said, "Blessed are you among women, and
blessed is the fruit of your womb!
Young’s: and spake out
with a loud voice, and said, 'Blessed art thou among women, and blessed is the
fruit of thy womb;
Conte (RC): And she cried out
with a loud voice and said: "Blessed are you among women, and blessed is
the fruit of your womb.
Or: Showing the overwhelming strength of the
prophetic impulse which urged her. [52]
and said, Blessed. See
the same salutation in verse 28. It was
plainly no worship of Mary. Mary is
pronounced "blessed," but as the mother of
I.e.,
preeminently blessed as “fairest among women,” Canticles 1:8. Similar expressions are used of Ruth (Ruth
art thou among women. Peculiarly favored by God,
over all other women, as selected to be the mother of the Christ. [52]
and blessed is the fruit of thy womb. Since there is every indication that Mary
left for her visit promptly, there is no way the pregnancy could be
visible. Hence the knowledge of it had
either already been given
WEB: Why am I
so favored, that the mother of my Lord should come to me?
Young’s: and
whence is this to me, that the mother of my Lord might
come unto me?
Conte (RC): And how does this
concern me, so that the mother of my Lord would come to me?
that the 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
should come to me? The
traditional respect that the young should give to the older is reversed: because of the younger’s
unique situation she is the one deserving of special recognition and
courtesy. [rw]
Weymouth: For, the moment your greeting reached my ears, the babe
within me leapt for joy.
WEB: or
behold, when the voice of your greeting came into my ears, the baby leaped in
my womb for joy!
Young’s: for, lo, when the voice of thy salutation
came to my ears, leap in gladness did the babe in my womb;
Conte (RC): For behold, as the
voice of your greeting came to my ears, the infant in my womb leaped for joy.
the babe leaped in
my womb for joy. [She] finds in this experience a
confirmation, or reason, of the dignity of the son of Mary, which was due to
the prophetic inspiration mentioned in verse 41. [52]
WEB: Blessed
is she who believed, for there will be a fulfillment of the things which have
been spoken to her from the Lord!"
Young’s: and happy is she who did believe, for
there shall be a completion to the things spoken to her from the Lord.'
Conte (RC): And blessed are you
who believed, for the things that were spoken to you by the Lord shall be
accomplished."
Not only in the fact of her faith, but
because of the fruit of it. Had Mary
disbelieved or refused to walk in the laws of God as a modest and pious maiden,
this grace [would have] passed over her to another. [4]
for there shall be
a performance of those things which were told her from the Lord. Her faith is firm and based on ample
precedent: If the Lord has said it, it will
happen. It may not happen quite the way
we expect or with the timing we expect or with the repercussions we expect, but
once we take the “we” out of the picture, one is still be left with one core
fact: He spoke, He promised, He
carries it out. [rw]
from the Lord. Even
though it was an angel who spoke with her, the angel was revealing the message
sent by the Lord—acting as His agent. [rw]
WEB: Mary
said, "My soul magnifies the Lord.
Young’s: And Mary said, 'My soul doth magnify the
Lord,
Conte (RC): And Mary said:
"My soul magnifies the Lord.
Compare throughout the
song of Hannah (1 Sam. ii. 1-10). As
connected with the defence of the hymns contained in
these two chapters, we may observe, taking the lowest ground, that there is
nothing improbable in matter of fact, in holy persons, full of the thoughts
which permeate the Old Testament prophecies, breaking out into such songs of
praise as these, which are grounded on, and almost expressed in, the words of
Scripture. The Christian believer,
however, will take a higher view than this, and attribute to the mother of the
Lord that same inspiration of the Holy Spirit which filled Elizabeth (verse 41)
and Zachariah (verse 67). [25]
Preservation of the song: It is, of course, possible that she
had committed the beautiful thoughts to writing; but perhaps, in giving them to
Luke or Paul, she needed no parchment scroll, but softly repeated to the
chronicler of the Divine story the old song in which she had first told her
deep imaginings to Elisabeth, and afterwards often had murmured the same bright
words of joy and faith over the holy Babe as he lay in his cradle at Bethlehem,
in Egypt, or in Nazareth. [18]
my soul. Distinguished from
“spirit,” in the next [verse], as the middle element in the human constitution
between the body on one hand and the spirit on the other. It may be regarded, generally, as the seat of
the sensations, perceptions, understanding, emotions, and will of the
individual man. For another view of the
terms “soul” and “spirit” see Prof. D. H. Goodwin: “(1) The words soul and spirit are generally
employed in the Scriptures in an indiscriminate way, each as denoting the whole
mind or inner man. (2) In some few cases ‘spirit’ may be used to
denote especially the higher faculties or functions of the mind or soul, but
even then not in direct contrast with the soul itself. (3) In
some cases ‘spirit’ is used for what does not at all belong to man in his
natural state; but, for a certain temper, disposition, and direction of the
heart, imparted by the Divine Spirit in the life of Christ, by virtue of which
Christians are called ‘spiritual’ (pneumatic) men. But (4) there is no ground in the Scripture
use of the words ‘soul’ and ‘spirit’ for the trichomistic
doctrine of a sharp and radical distinction between the two, as co-ordinate
facts of man’s nature—much less as distinct substances in his
constitution.” [52]
magnify. To
magnify, in respect to God, is to praise Him with the whole heart, to
worship Him as Supreme. See Ps. xxxiv.
3. Mary's hymn of praise is very like
that of Hannah. 1 Sam.
ii. 1-10. [4]
the Lord. This is nothing that human beings have
produced. This is something the Lord
alone, utilizing His mighty power, has brought about. [rw]
WEB: My spirit
has rejoiced in God my Savior,
Young’s: And my spirit was glad on God my Saviour,
Conte (RC): And my spirit leaps
for joy in God my Saviour.
hath rejoiced. To
rejoice in God is to take delight in discovering His plans of mercy to us and
by us. [4]
in God my Savior. Isaiah xlv. 21, “a just God and a Saviour.” Compare Isaiah 12:2, 25:9. The expression is also found in the later
Epistles of Paul, “God our Saviour,” 1 Timothy 1:1; Titus 3:4.
[56]
God is called
Savior as He saves people from sin and death.
He was Mary's Savior, as He had redeemed her soul, and given a
title to eternal life; and she rejoiced for that, and especially for His mercy
in honoring her my her being made the mother of the Messiah. [11]
WEB: for he
has looked at the humble state of his handmaid. For behold, from now on, all
generations will call me blessed.
Young’s: Because He looked on the lowliness of His
maid-servant, For, lo, henceforth call me happy shall all the generations,
Conte (RC): For he has looked
with favor on the humility of his handmaid. For behold, from this time, all
generations shall call me blessed.
low estate. So Hagar (Genesis
for, behold, from henceforth.
From the time when this event shall become known, for which Elisabeth
had already called her blessed. [4]
all generations. All ages, and men to the end of time. [4]
“Blessed
is the womb that bare Thee,” Luke
shall call me blessed.
This does not predict the adoration of the Virgin, but describes
a reckoning of her as one highly honored. [26]
Should esteem her so and
make mention of her as highly favored by the Almighty, in being chosen to
fulfill an ancient prophecy. Isaiah
7:14. All Christians who partake of the
fruits of her faith, will join to pay her that honor
which is her due. [4]
WEB: For he
who is mighty has done great things for me. Holy is
his name.
Young’s: For He who is mighty did to me great
things, And holy is His name,
Conte (RC): For he who is great
has done great things for me, and holy is his name.
hath done to me. God has
provided every one great blessings but there are still blessings of opportunity
and service that are unique to the specific individual, as in this case. [rw]
great things.
Hath performed things beyond expectation; things which are wonderful and
amazing. [4]
and holy is His name.
That is, God was free from sin, injustice, and impurity. The "name" of God is often put for
God Himself. [11]
Weymouth: And His compassion is, generation after generation, Upon
those who fear Him.
WEB: His mercy
is for generations of generations on those who fear him.
Young’s: And His kindness is to generations of
generations, To those fearing Him,
Conte (RC): And his mercy is
from generation to generations for those who fear him.
is on them. Or
is manifested towards them, protects and guides them, so that they are made
distinguished examples of it and the graces that result from it. [4]
that fear Him.
That reverence or honor Him. One
kind of fear is that which a servant has of a cruel master, or a man has of a
precipice, the plague, or death. This is
not the fear which we ought to have of God.
Is the fear that a dutiful child has of a kind and virtuous father--a
fear of injuring his feelings; of dishonoring him by our life; or doing
anything which he would disapprove. It is on those who have such fear of God that
His mercy descends. [11]
from generation to generation. From one age to another.
That is, it is unceasing; it continues and abounds. [11]
In every age of the past
the Scripture shows that the beneficence of God has been shown to His
worshippers. It was no chance, arbitrary
mode of dealing with them, but was His constant and unchangeable
character. See James 1:17. [4]
WEB: He has
shown strength with his arm. He has scattered the proud in the imagination of
their hearts.
Young’s: He did powerfully with His arm, He
scattered abroad the proud in the thought of their heart,
Conte (RC): He has accomplished
powerful deeds with his arm. He has scattered the arrogant in the intentions of
their heart.
with His arm. Shows His greatest power; hand, less; finger, least. [7]
The sentiment is
expressed in Isaiah 59:16, "Therefore his arm brought salvation unto
him," etc. [8]
He hath scattered
the proud in the imagination of their hearts. This is the sentiment so often expressed in
the prophets, as to the superiority of God in His counsels to all opposers. Isaiah
29:14; 44:25-26. "That turneth wise men backward and maketh
their knowledge foolish." [8]
Those
who were lifted up or exalted in their own view. Those who thought
themselves to be superior to other men.
[11]
Proud,
hostile men, trusting to their plans of enmity. [4]
WEB: He has
put down princes from their thrones. And has exalted the
lowly.
Young’s: He brought down the mighty from thrones,
And He exalted the lowly,
Conte (RC): He has deposed the
powerful from their seat, and he has exalted the humble.
put down the mighty from their seats. The
"mighty" here denotes princes, kings, or conquerors. See Isaiah 14:12-14. [11]
The aorists
throughout are gnomic, i.e., they do not express single, but normal
acts. The thought is common throughout
the Bible, e.g. Luke 18:14; Daniel 4:30; 1 Samuel 2:6-10; Psalms cxiii. 6-8; 1 Corinthians 1:26-29. [56]
their seats. Their thrones or the places
where they sat in pomp and power.
[11]
and exalted them of low degree. Low or humble birth and
condition in life. This probably
has reference to the case of Saul and David.
[11]
Those
born of humble and/or poor parents.
[4]
Weymouth: The hungry He has satisfied with choice gifts, But the rich
He has sent empty-handed away.
WEB: He has
filled the hungry with good things. He has sent the rich away empty.
Young’s: The
hungry He did fill with good, And the rich He sent away empty,
Conte (RC): He has filled the
hungry with good things, and the rich he has sent away empty.
“My servants shall eat
but ye shall be hungry, etc.,” Isaiah lxv. 13, 25:6;
Psalms 34:10, and the Beatitude Matthew 5:6.
(See Luke 18:14, the Publican and the Pharisee.) [17]
and the rich He hath sent empty away. The Jews devoutly believed that God
"maketh poor and maketh
rich," and so sang Hannah centuries before Mary. 1 Sam. ii. 7. They recognized the folly of such as trusted
in uncertain riches, and neglected God. For the divine
WEB: He has
given help to
Young’s: He received again
Conte (RC): He has taken up his
servant
His servant Israel. The
chosen people, descended from Jacob or
in remembrance of His mercy.
Remembering the mercy and benefits which He had promised to the
patriarchs, He was now about to show His mindfulness of His promises in a
grander and richer blessing to these same Jews.
[4]
The
proper punctuation of the following words [in the next verse] is “to remember
His mercy—even as He spake to our fathers—to Abraham
and his seed for ever.” Micah 7:20,
“Thou wilt perform . . . the mercy to Abraham, which thou hast sworn unto our
fathers from the days of old.” Galatians
3:16, “Now to Abraham and his seed were the promises made.” [56]
WEB: As
he spoke to our fathers, to Abraham and his seed forever."
Young’s: As He spake unto our fathers, To Abraham and to his seed -- to
the age.'
Conte (RC): just as he spoke to
our fathers: to Abraham and to his offspring forever."
and to his seed. To Isaac. But she
mentions not his name, for the promise was so worded as to have one fulfillment
in him, but also to pass over him to all the faithful, and especially to
foreshadow Christ. Gen. xxi. 12; Gal. iii. 16. Because Christ was yet to come from them, God
had preserved the Jewish nation. When
that event came to pass, they were scattered.
[4]
for ever. These words are to be referred to the
preceding verse, "In remembrance of His mercy for ever, as he spake," etc. They
denote that the mercy of God, manifested to His people, should be had in
everlasting remembrance. [11]
This word may properly
be joined to the preceding verse. God
had remembered His mercy, i.e. His promises in all the past history of the
Jews. The other words are then a
parenthesis. Or it may be read as it
stands; for that promise made to the seed of Abrham,
to the Messiah and His spiritual children, can be narrowed by no age of
time. [4]
WEB: Mary
stayed with her about three months, and then returned to her house.
Young’s: And Mary remained with
her about three months, and turned back to her house.
Conte (RC): Then Mary stayed with
her for about three months. And she returned to her own house.
and returned to
her own house. Doubtless
the fulfillment of the promise to
returned. The word
used—hupestrepsen—is a favorite word of Luke
and almost (Galatians
WEB: Now the
time that
Young’s: And to Elisabeth was the time fulfilled
for her bringing forth, and she bare a son,
Conte (RC): Now the time for
that she should be
delivered; and she brought forth a son. Having
a child—her only child—so late in life, beyond any normally expected
timeframe, would have brought her extra joy.
A joy that her friends joined in enthusiastically as well (verse 58).
WEB: Her
neighbors and her relatives heard that the Lord had magnified his mercy towards
her, and they rejoiced with her.
Young’s: and the neighbours
and her kindred heard that the Lord was making His kindness great with her, and
they were rejoicing with her.
Conte (RC): And her neighbors
and relatives heard that the Lord had magnified his mercy with her, and so they
congratulated her.
and her cousins.
Greek:
Any kindred near or remote. [7]
heard. Either
directly or through those kinsfolk who had come into contact with her. [rw]
how the Lord had shewed great mercy upon her. And the
greater, because in her old age. Births,
with those that are much older, are with greater danger; so is the new birth in
old sinners. [54]
and they rejoiced with her. Charity bears no envy toward our neighbour, but rejoices at the good which happens to
him. [27]
Weymouth: And on the eighth day they came to circumcise the child, and
were going to call him Zechariah, after his father.
WEB: It
happened on the eighth day, that they came to
circumcise the child; and they would have called him Zacharias,
after the name of the father.
Young’s: And it came to pass, on the eighth day,
they came to circumcise the child, and they were calling him by the name of his
father, Zacharias,
Conte (RC): And it happened
that, on the eighth day, they arrived to circumcise the boy, and they called
him by his father's name, Zechariah.
they came to circumcise the child. To the house probably of Zacharias. [14]
The
law for circumcision, Genesis 17:12, Leviticus 12:3, was strictly for it to be
performed the eighth day. We find
nothing commanded in Scripture, either as to the person who was to perform the
office of the circumciser, or as to the place.
God met Moses in the inn, and sought to kill him, because he had not
circumcised his child, and Zipporah his wife did it,
Exodus 4:24, 25. It is said they
afterwards did it in the synagogues, but there is no Divine law in the
case. [51]
Circumcision, as a rite
of the Jewish religion, consisted in cutting around the flesh of the foreskin
of all males. The instrument used was a
knife, a razor, or even a sharp stone. (Exod. iv. 25; Josh. v. 3.) This rite was established as the token of
God's covenant with Abraham (Gen. xvii. 9-14), who
immediately subjected himself and all his family to its observance. By this rite all the natural male descendants
of Abraham were separated from all the rest of the world. The precept of circumcision was renewed to
Moses (Exod. xii. 44; Lev. xii. 3; John vii. 22-23),
requiring that all should submit to it who would partake of the paschal
sacrifice. (Exod. xii. 43-48.) [9]
This
was always, among the Hebrew people, a solemn day of rejoicing: it resembled in some particulars our [infant]
baptismal gatherings. Relatives
were invited to be present, as witnesses that the child had been formally
incorporated into the covenant.
It was, too, the time when the name which the newly born was to bear
through life was given him. [18]
and they called him Zacharias. The name was generally
given to the child by the Jews at circumcision.
[14]
after the name
of his father. The name commonly given to the eldest son was
that of the father. [11]
1:60 Translations
Weymouth: His mother,
however, said, "No, he is to be called John."
WEB: His
mother answered, "Not so; but he will be called John."
Young’s: and his mother answering said, 'No, but
he shall be called John.'
Conte (RC): And in response, his
mother said: "Not so. Instead, he shall be called John."
1:60 And his mother answered. Having
her intervene—especially to contravene their consensus—would have startled
them. Their choice was the traditional
one. What possible reason could
there be for choosing something else? [rw]
and said, Not so;
but he shall be called John.
Presumably the mother had learned this from the father, by writing on a
tablet as on the present occasion. The
older commentators (Meyer also) supposed a Divine revelation. [12]
1:61 Translations
WEB: They said
to her, "There is no one among your relatives who is called by this
name."
Young’s: And they said unto her -- 'There is none
among thy kindred who is called by this name,'
Conte (RC): And they said to
her, "But there is no one among your relatives who is called by that
name."
1:61 And they said unto
her, There is none of thy kindred. We find a John among hierarchs in Acts 4:6,
that is called by
this name. What
she wished to do was without precedent.
Why in the world do it? [rw]
This objection used by the relatives would imply
that it was usual to keep names within certain limits. They seem to have been unwilling to go out of
the family for a name without some reason.
[4]
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 honored parents and ancestors. [11]
1:62 Translations
WEB: They made
signs to his father, what he would have him called.
Young’s: and they were making signs to his father,
what he would wish him to be called,
Conte (RC): Then they made signs
to his father, as to what he wanted him to be called.
1:62 And they made signs to his
father. Zacharias
was deaf as well as dumb, or they could have told him their doubt in words, and
received his assent by signs. [4]
Or: They made signs, which
seems to imply that Zechariah is supposed to be deaf as well as
dumb. Various suggestions have been made
to evade this conclusion; e.g., that men are very apt to treat a dumb person as
if he were also deaf (Bengel, De Wette,
Godet); that they communicated by signs instead of by
speech to spare the feelings of Elizabeth, whose judgment was being appealed
from (Meyer); that a sign was all that was needed, Zechariah having heard all
that was said (Bleek, J. Weiss, Hahn). [12]
how he would
have him called. Even
though it was his mother who wished the idea—and the unusual
circumstances of the late-in-life pregnancy required that her insistent plea
not be brushed aside with no respect—it was so out of the norm that
confirmation (or rejection) by the father seemed clearly called for. [rw]
1:63 Translations
WEB: He asked
for a writing tablet, and wrote, "His name is John." They all
marveled.
Young’s: and having asked for a tablet, he wrote,
saying, 'John is his name;' and they did all wonder;
Conte (RC): And requesting a
writing tablet, he wrote, saying: "His name is John." And they all
wondered.
1:63 And he asked. Of cource
by signs. [4]
for a writing table. It
was a small, flat piece of wood, like a slate, overspread with a surface of
wax. The writing was done with an iron
stylus or bodkin, sharp at one end, and broad and smooth at the other, so that
the opposite ends could be used for writing and erasing. [14]
and wrote, saying. Which shows he was literate. A non-technological society
need not be a non-literate one. [rw]
his name is John. His name is, not shall be called,
as his mother had said. On this St. Ambrose well notes: "We give no name to him who has received
his name from God." [4]
Thus
“John,” “the grace of Jehovah,” is the first word written under the
Gospel; the aeon of the written Law had ended with Cherem, “curse,” in Malachi
they marvelled
all. He had been dumb for many months. They had heard rumors of the events at the
temple the preceding year. Now he gives
his child an unusual name, gives it not as of himself, but as if he had been
directed by another, and for the first time breaks his long silence. [4]
1:64 Translations
WEB: His mouth
was opened immediately, and his tongue freed, and he spoke, blessing God.
Young’s: and his mouth was opened presently, and
his tongue, and he was speaking, praising God.
Conte (RC): Then, at once, his
mouth was opened, and his tongue loosened, and he spoke, blessing God.
1:64 And his mouth was opened
immediately. That is, he was enabled
to speak. [11]
and his tongue
loosed. For nine months he had been dumb and it is
probable that they supposed he would not recover. [11]
and he spake and praised God. “Praised,” not criticized for
“needless severity” for keeping him speechless for what were nine very
long silent months to him. Instead he
honored and glorified God. Which
dominates our way of thinking:
the “inconveniences” that God sends our way or the thankfulness for what
God has blessed us with? [rw]
1:65 Translations
WEB: Fear came
on all who lived around them, and all these sayings were talked about
throughout all the hill country of
Young’s: And fear came upon all those dwelling
around them, and in all the hill-country of
Conte (RC): And fear fell upon
all of their neighbors. And all these words were made known throughout all the
hill country of
1:65 And fear came on
all that dwelt round about them. Something
was going on and it scared them even though there was every indication it
involved God: a child born to a man and
woman beyond child bearing time plus the sudden re-ability to speak by a
man whose words “praised God.” Did the
strangeness of the situation spook them or was it the fact that it somehow
involved God? Vague
unfocused guilt perhaps? Did
this, somehow, envolve a judgement
on them? [rw]
and all these sayings were noised abroad [discussed, NKJV].
This is mentioned as a fact which could be ascertained, and which
manifested that the life of John had been remarkable from the first. It was the design of
throughout all the hill
country of
1:66 Translations
WEB: All who
heard them laid them up in their heart, saying, "What then will this child
be?" The hand of the Lord was with him.
Young’s: and
all who heard did lay them up
in their hearts, saying, 'What then shall
this
child be?' and the hand of the Lord was with
him.
Conte (RC): And all those who
heard it stored it
up in their heart, saying: "What do you
think
this boy will be?" And indeed, the hand of
the
Lord was with him.
1:66 And all they that
heard them laid them up in their hearts. That is, treasured them in mind and pondered
them, as full of meaning. So it is said
of Mary (
But since “fear” had come upon them at what had happened (verse 65),
this may not have a positive sense of looking forward to their
accomplishment but of alarm at that possibility. What might these strange events
foreshadow? [rw]
saying, What manner of child shall this be! As there have been so many extraordinary
things in his conception and birth, surely God has designated him for some
extraordinary purpose. [1]
Doubtless these facts
were still remembered by many when John finally came forth as a prophet and
stirred the nation with his powerful preaching.
[14]
And the hand of the Lord was with him. This is Luke's statement, not the people's. [14]
The word "hand" is used to denote
aid, protection, favor. We stretch out
the hand to aid those whom we wish to help.
The expression means that God aided him, protected him, or showed him
favor. Some think that these words are a
part of the speech of the neighbors, "What manner of child shall this be! God is so evidently with him!" [11]
By this we are to
understand that there were certain manifestations of the Divine favor towards
the child, probably in preserving him from danger; events which would be
noticed by observers living in Hebron, but which the writer has not seen fit to
record. Many absurd legends were
propagated in the early ages of the Church concerning the period which
intervenes between the births of John and the Saviour,
and their public ministry, but we may safely reject them. Had the inspired writers seen fit, they could
have given them to us. [4]
1:67 Translations
Weymouth: And Zechariah his father was filled with the Holy Spirit,
and spoke in a rapture of praise.
WEB: His
father, Zacharias, was filled with the Holy Spirit,
and prophesied, saying,
Young’s: And
Zacharias his father was filled
with the Holy Spirit, and did prophesy, saying,
Conte (RC): And his father
Zechariah was filled
with the Holy Spirit. And he prophesied,
saying:
1:67 And
his father Zacharias was filled with the Holy Ghost. This phrase
has reference here to prophetic gifts of the Spirit. See verse 41;
He was inspired by the
Holy Spirit for this one occasion, to compose the following sacred hymn. [4]
and prophesied, saying. Of events shortly to occur. This was uttered by Zacharias, either on the very day of circumcision or after
the facts were widely circulated.
[24]
The hymn may be divided into: (1)
the coming of the Messiah, 68-70; (2)
His mission and work, 71-75; (3) the relation between the Messiah and
the infant, 76-77; (4) the story of the
Messianic advent and salvation, 78-79.
Almost every phrase is taken from the Old Testament. [6]
When did he prophesy? At the circumcision, one naturally
assumes. Hahn, however, connects the
prophesying with the immediately preceding words concerning the hand of the
Lord being with the boy. That is,
Zechariah prophesied when it began to appear that his son was to have a
remarkable career. [12]
1:68 Translations
WEB: "Blessed
be the Lord, the God of
Young’s: Blessed
is the Lord, the God of
Israel, Because He
did look upon, And wrought
redemption for His people,
Conte (RC): "Blessed is the
Lord God of
For he has visited
and has wrought the redemp-
tion of his
people.
1:68 Blessed. It
is usually divided into five strophes, but it is more obviously divisible into
two main parts. [12]
be the Lord God of
Who is also the God of the spirits of all flesh. Jehovah was in
a peculiar sense the God of
for He hath visited. The
word here rendered
"visited" means, properly, to look upon; then to look upon in order
to know the state of any one; then to visit for the purpose of aiding those who
need aid or alleviating misery. Compare
Matthew 25:43. [11]
and redeemed His people. Has provided a redemption,
a means by which to escape from evils. Zacharias would use the word as a pious Jew, and by it he
signified the deliverance from sin which was to be effected,
doubtless expecting that a temporal freedom from all enemies would attend
it. The mode of saving the Israelites
from
1:69 Translations
WEB: and has
raised up a horn of salvation for us in the house of his servant David
Young’s: And
did raise an horn of salva-
tion to us, In
the house of David His servant,
Conte (RC): And he has raised up
a horn of
alvation for
us, in the house of David his
servant,
1:69 And hath raised up. The sign of this strength
being applied. [8]
a horn of salvation.
Emblem: (1) Of victory, Psalms 18:2; (2) of power, Psalms 32:17; (3) of glory, 1 Samuel
2:1; (4) of strength, Micah 4:13;
(5) safety, 1 Kings 2:28; (6) plenty,
Isaiah 5:1; (7) honor, Job 16:15; (8) kingdom, Daniel 7:8. [7]
Moses compared Joseph to
a young bullock, and says,
"His horns are like the horns of unicorns," Deut.
xxxiii. 17. The words used by Zacharias occur in Psalm xviii. 2,
and mean that God is a great defence and safety. The horn was also a symbol of royal power,
which sense has place here (Ps. xcccii. 17; Dan. vii.
7-8), as that kingdom was now to be set up by Christ, which would be a great
salvation to all redeemed sinners. [4]
The reference is not to
the horns of the altar, on which criminals seeking sanctuary
used to lay hold; nor to the horns with which warriors used to adorn
their helmets; but to the horns of a bull--in which the chief power of this
animal resides. This was a figure
especially familiar among an agricultural folk like the Israelites. [18]
for us in the house. In the family of the descendants of King
David this Saviour and kingdom would now appear. [4]
of His servant
David. Proving Mary to be of his
royal line. [7]
Clearly Zacharias looked on Mary, as the angel had done (ver. 32), as belonging to the royal house of David. [18]
1:70 Translations
WEB: (as he
spoke by the mouth of his holy prophets who have been from of old),
Young’s: As
He spake by the mouth of His
holy prophets, Which have been from the age;
Conte (RC): just as he spoke by
the mouth of
his holy Prophets, who are from ages past:
1:70 As he spake by the mouth. Prophecy
was either delivered first orally and then committed to writing or written and
read from. The written form guaranteed
their accurate preservation from generation to generation. [rw]
There
were many prophets, yet they had all but one mouth, so [great] is their
harmony. [54]
of His holy prophets.
Those by whom the prophecies of salvation by Christ were uttered were
persons who dared not deceive, and who aimed at promoting holiness among
men. They were all holy, so far
as this term is applicable to frail and erring man. Balaam, who was a very bad man, does not
constitute an exception to this remark, for, as it was against his will he was forced to bless
Zacharias
looked on all that was then happening as clearly foretold in those sacred
prophetic writings preserved in the nation with so much care and
reverence. [18]
prophets, which have been since the world began [from of old, ESV,
NASB]. From
Adam himself to whom the first promise was made (Gen. iii.
15); or from the earliest times in which prophecies were made concerning
Christ. [4]
The Messiah is
the theme of prophecy. Even in the garden of Eden the first prediction of the Saviour was given (Genesis
1:71 Translations
WEB: salvation
from our enemies, and from the hand of all who hate us;
Young’s: Salvation
from our enemies, And
out of the hand of all hating us,
Conte (RC): salvation from our
enemies, and
from the hand of all those who hate us,
1:71 That we should be saved
from our enemies. The enemies of man are his sins, his
[immoral tendencies], his lusts, and the great adversary Satan and his
angels. From these the Messiah came to
save us. Compare Genesis 3:15; Matthew
1:21. [11]
No doubt in the first
instance the “enemies” from which the prophets had promised deliverance were
literal enemies (Deuteronomy 33:29; Isaiah 14:2, li.
22, 23, etc.), but every pious Jew would understand these words as applying
also to spiritual enemies. [56]
Or:
When Zacharias spoke these words, his mind, no
doubt, was on
and from the hand. From the power. [4]
of all who hate us. Reason: because of their animosity they would be the
ones most likely to do major harm. [rw]
1:72 Translations
WEB: to show
mercy towards our fathers, to remember his holy covenant,
Young’s: To do kindness with our fathers, And to
be mindful of His holy covenant,
Conte (RC): to accomplish mercy
with our fathers, and to call to mind his holy testament,
1:72 To perform the mercy
promised. To show the mercy
promised. The expression in the original
is, "to make mercy with our fathers;" i.e., 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. [11]
to our fathers. The promise first made to the “fathers” was
not fulfilled in their time. That did
not mean it would never be fulfilled, but that it awaited that point in
time that God judged as the best moment to translate it from “promise” into
“living reality.” When God “delays” he
does so not to avoid acting but to assure that it is done at the perfectly
right moment—something we as mere transitory mortals have no way of
determining. [rw]
and to
remember his holy covenant. The
mercy promised was delivered orally to the ancients but it was recorded
in writing in the covenant so that following generations would be able to
learn of it and to look forward to its fulfillment as well. [rw]
1:73 Translations
Weymouth: The oath which He swore to Abraham our forefather,
WEB: the oath
which he spoke to Abraham, our father,
Young’s: An oath that He sware
to Abraham our father,
Conte (RC): the oath, which he
swore to Abraham, our father, that he would grant to us,
1:73 The oath. According to the oath. The
oath is found in Genesis 22:16-17, and is referred to in Hebrews
which He sware to our father Abraham. Genesis 12:3, 17:4, 22:16, 17; compare
Hebrews 7:13, 14, 17. [56]
He could swear
by no greater [so] He swore by Himself (Hebrews
1:74 Translations
Weymouth: To grant us to be rescued from the power of our foes And so
render worship to Him free from fear,
WEB: to grant
to us that we, being delivered out of the hand of our enemies, should serve him
without fear,
Young’s: To give to us, without fear, Out of the
hand of our enemies having been delivered,
Conte (RC): so that, having been
freed from the hand of our enemies, we may serve him without fear,
1:74 That he would grant unto
us, that we being delivered out of the hand of our enemies. Being delivered out of the
hands of our enemies, especially our spiritual enemies--the devil, the wicked,
and the flesh. [9]
might serve Him. Might obey, honor, and worship Him. [11]
without fear. Fear of death, of spiritual enemies, or of
any external foes. In the sure hope of
God's eternal favor beyond the grave.
[11]
1:75 Translations
WEB: In
holiness and righteousness before him all the days of our life.
Young’s: To serve Him, in holiness and
righteousness Before Him, all the days of our life.
Conte (RC): in holiness and in
justice before him, throughout all our days.
1:75 In holiness and
righteousness.
Purity and righteousness have been distinguished in several ways. Bleek and others
refer the former of these terms to the inward disposition, the latter to the
outward conduct. But righteousness, in
the Scriptures, [includes] more than the outward act. Others apply the former to relations with
God, the latter to relations with men.
But righteousness also comprehends man's relations with God. It appears to us rather that purity is a
negative quality, the absence of stain; and righteousness a positive quality,
the presence of all those religious and moral virtues which render worship
acceptable to God. Compare Ephesians
4:24. [13]
before Him. In the presence of God. Performed as in His
presence and with the full consciousness that God sees the heart. The "holiness" was not to be merely
external, but spiritual, internal, pure, such as God would see and
approve. [11]
all the days of our life. To death. True
religion increases and expands till death.
[11]
What Zacharias
looked on to was a glorious theocracy based upon national holiness. Israel, freed from foreign oppression and
internal dissensions, would serve God with a worship
at once uninterrupted and undefiled. [18]
1:76 Translations
Weymouth: And you moreover, O child, shall be called Prophet of the Most
High; For you shall go on in front before the Lord to prepare the way
for Him,
WEB: And you,
child, will be called a prophet of the Most High, for you will go before the
face of the Lord to prepare his ways,
Young’s: And thou, child, Prophet of the Highest Shalt thou be called; For thou shalt go before the face of the Lord, To prepare His ways.
Conte (RC): And you, child,
shall be called the prophet of the Most High. For you will go before the face
of the Lord: to prepare his ways,
1:76 And thou, child. He does not call the infant by
name. He speaks as a prophet and not as
a parent. [24]
Zacharias predicts in this and the
following verses the dignity, the [work], and the success of John. He
declares what would be the subject of his preaching, and what his success. [11]
shalt be called. Equivalent to “shall be,” as in verse
35. [52]
the prophet of the Highest. The prophet of the Highest, or Most High. Prophet has two acceptations: 1. A person who foretells future
events; and, 2. A teacher of
men in the things of God. (1 Cor. xiv. 3.) John was a prophet in both senses; he
proclaimed the mercy which should be communicated, announced the baptism
of the Holy Spirit, and taught men how to leave their sins, and how to
find the salvation of God. [9]
for thou shalt go before the face of
the Lord.
To go before the face
of one is the same as to go immediately before one or to be immediately
followed by another. [11]
to prepare His
ways. An allusion to the prophecies of the
Forerunner in Isaiah xl. 3; Malachi 3:1. [56]
1:77 Translations
Weymouth: To give to His People a knowledge of salvation In the
forgiveness of their sins,
WEB: to give
knowledge of salvation to his people by the remission of their sins,
Young’s: To give knowledge of salvation to His
people In remission of their sins,
Conte (RC): to give knowledge of
salvation to his people for the remission of their sins,
1:77 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.
[11]
This
was John’s first aim, “preaching a baptism of repentance for the remission of
sins.” He should teach that salvation
involved pardon; that pardon was required because of sins, and could be
received through a new view, a new heart, new purposes, a
new life before God. [52]
A
clear proof that these prophecies had not the local and limited sense of
national prosperity which some have supposed. [56]
unto His people. Whoever
else it might ultimately be granted to—the Gentiles—it all began with it first
being granted to those of the covenant nation.
[rw]
by the remission of their sins. The word "remission" means pardon,
forgiveness; or it denotes a treatment of the sinner as if he had not
committed the sin. This implies that the
"salvation" about to be offered was what which was connected with the
pardon of sin. [11]
1:78 Translations
Weymouth: Through the tender compassion of our God, Through which the
daybreak from on high will come to us,
WEB: because
of the tender mercy of our God, whereby the dawn from on high will visit us,
Young’s: Through the tender mercies of our God, In
which the rising from on high did look upon us,
Conte (RC): through the heart of
the mercy of our God, by which, descending from on high, he has visited us,
1:78 Through the tender
mercy of our God. This is
not something we accomplish by our own power or on our own merits. It is something accomplished by God. Indeed, by his “tender mercy” in
particular. Another way of saying that
we really don’t deserve it, but that God has washed away what we deserve
and substituted what we need. [rw]
whereby the day-spring from on high. Lit., the rising. The word occurs in the Septuagint as a
rendering of branch, as something rising or springing up, by
which the Messiah is denoted (Jer. xxiii. 5; Zech.
vi. 12). Also of the rising
of a heavenly body (Isa. lx. 19, Sept.). [2]
Either Christ Himself, as the "Sun of
righteousness" (Malachi 4:2), arising on a dark world, or the light which
He sheds. The sense, of course, is
one. [16]
The dawning of the
celestial day hath visited us from on high.
Here is doubtless a reference to such texts as Mal. iv.
2, and Isa. lx. 1-3, and possibly to Jer. xxiii. 5, and Zech. iii. 8. [9]
The beautiful imagery
here is derived from the magnificence of an Eastern sunrise. In his temple service at Jerusalem the priest
must have seen the ruddy dawn rise grandly over the dark chain of the distant
mountains, and lighting up with a blaze of golden glory the everlasting hills
as they stood round about Jerusalem. The
thought which pictured the advent of Messiah as a sunrise was a favourite one with the prophets. We see it in such prophecies of Isaiah and
Malachi as, "Arise, shine; for thy light is come, and the glory of the
Lord is risen upon thee. For behold . . .
Gentiles shall come to thy light, and kings to the brightness of thy
rising" (Isa. lx. 1-3). "Unto you that fear my Name shall the
Sun of Righteousness arise with healing in his wings" (Mal. iv. 2). [18]
hath visited us. He has already started to accomplish this
result. How great the folly to turn our
back on God at the very time He has begun to carry out His long promised
plans! [rw]
1:79 Translations
WEB: to shine
on those who sit in darkness and the shadow of death; to guide our feet into
the way of peace."
Young’s: To give light to those sitting in
darkness and death-shade, To guide our feet to a way
of peace.'
Conte (RC): to illuminate those
who sit in darkness and in the shadow of death, and to direct our feet in the
way of peace."
1:79 To give light to them that
sit in darkness. 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. [11]
It would seem
that for a moment the Hebrew priest saw beyond the narrow horizon of Israel,
and that here, in the close of his glorious song, he caught sight of the
distant far-reaching isles of the Gentiles, over which so deep a darkness
brooded for ages. [18]
and in the
shadow of death. Two different dangers, though overlapping.
Sitting in darkness exposes one to the possibility of something
worse, like unexpected death arriving.
But some of those described actually sit in its very shadow, i.e.,
death was so imminent it could reach out and grab them if it weren’t for God
providing the rescue. [rw]
to guide our feet into the way of peace. “Peace” was
to the Hebrew a summary designation of complete welfare. This “way of peace” was in the Old Testament
the way of wisdom, or the pious conformity of all one’s spirit and conduct to
the requirements of Jehovah (Proverbs 3:13, 17); in the New Testament it will
be found in wearing the yoke of Jesus (Matthew 11:32; compare John 14:27;
16:33). [52]
our feet. Zacharias includes
himself among those who needed this direction.
[52]
1:80 Translations
WEB: The child
was growing, and becoming strong in spirit, and was in the desert until the day
of his public appearance to
Young’s: And the child grew, and
was strengthened in spirit, and he was in the deserts till the day of his shewing unto
Conte (RC): And the child grew,
and he was strengthened in spirit. And he was in the wilderness, until the day
of his manifestation to
1:80 And the child
grew, and waxed strong in in spirit. That is, in courage, understanding, and
purposes of good, fitting him for his future work. [11]
The description
resembles that of the childhood of Samuel (1 Samuel
and was in the deserts. In
Or: Not
in sandy deserts like those of
till the day of his shewing unto
But Zacharias
and Elisabeth, we know, were aged persons when John was born. They probably lived only a short time after
his birth. Hence his
solitary desert life. Of it we
know nothing. In those wild regions at
that time dwelt many grave ascetics and hermit teachers, like the Pharisee Banus, the master of Josephus. From some of these the orphan boy probably
received his training. It is clear, from
such passages as John i. 31-33 and ch. iii. 2, that some direct communication from the Highest
put an end to the ascetic desert life and study. Some theophany,
perhaps, like the appearance of the burning bush which called Moses to his
great post, summoned the pioneer of Christ to his dangerous and difficult
work. But we possess no account of what
took place on this occasion when God spoke to his servant John, the
evangelist simply recording the fact, "The word of God came unto the son
of Zacharias in the wilderness" (ch. iii. 2). [18]
In depth: Did Jesus
and John know each other in childhood [56]? It is doubtful whether Christian art is
historically correct in representing the infant Jesus and John as constant
friends and playmates. Zacharias and Elizabeth, being aged, must have early left
John an orphan, and his desert life began with his boyish years. Further the habits of Orientals are
exceedingly stationary, and when once settled it is only on the rarest
occasions that they leave their homes.
The training of the priestly boy and the “Son of the Carpenter” (Matthew
Books Utilized
(with
number code)
1 = Adam Clarke. The New
Testament . . . with a Commentary and
Critical Notes.
Volume I: Matthew to the Acts. Reprint,
2 = Marvin R. Vincent. Word Studies in the New Testament. Volume I:
The Synoptic Gospels, Acts of the Apostles, Epistles
of Peter, James,
and Jude. New
York: Charles Scribner's Sons, 1887;
1911 printing.
3 = J. S. Lamar. Luke.
[Eugene S. Smith, Publisher; reprint, 1977 (?)]
4 = Charles H. Hall. Notes,
Practical and Expository on the Gospels;
volume two: Luke-John.
1871.
5 = John Kitto.
Daily Bible Illustrations. Volume II:
Evening Series:
The Life and Death of Our Lord.
Brothers, 1881.
6 = Thomas M. Lindsay. The Gospel According to St. Luke. Two
volumes.
7 = W. H. van Doren. A Suggestive Commentary on the New
Testament:
Saint Luke. Two volumes.
1868.
8 = Melancthon W. Jacobus.
Notes on the Gospels, Critical and
Explanatory: Luke and John.
Brothers, 1856; 1872 reprint.
9 = Alfred Nevin.
Popular Expositor of the Gospels and Acts: Luke.
10 = Alfred Nevin.
The Parables of Jesus.
Board of Publication, 1881.
11 = Albert Barnes.
"Luke." In Barnes' Notes on the New Testament.
Reprint, Kregel Publications,
1980.
12 = Alexander B. Bruce. The Synoptic Gospels.
In The Expositor's
Greek Testament, edited by W. Robertson Nicoll. Reprint, Grand
Rapids,
13 = F. Godet.
A Commentary on the Gospel of St. Luke. Translated
from the Second French Edition by E. W. Shalders
and M. D. Cusin.
14 = D.D. Whedon.
Commentary on the Gospels:
Luke-John. New
15 = Henry Alford. The
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I: The Four Gospels.
Fifth Edition.
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in Robert Jamieson, A. R. Fausset, and
David Brown, A
Commentary, Critical and Explanatory, on the
Old and New Testaments.
Volume II: New Testament.
S. S. Scranton Company, no date.
17 = Dr. [no first name provided] MacEvilly. An Exposition of the Gospel
of St. Luke.
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In the Pulpit Commentary, edited by H. D.
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1950.
19 = John Calvin. Commentary on a
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20 = Thomas Scott. The Holy Bible
...with Explanatory Notes (and)
Practical Observations.
21 = Henry T. Sell. Bible Studies
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22 = Philip Vollmer. The Modern Student's Life of Christ.
Fleming H. Revell Company, 1912.
23 = Heinrich A. W. Meyer. Critical
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Translated from the Fifth German
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1884; 1893 printing.
24 = John Albert Bengel. Gnomon of the New
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Translation
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Volume One.
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Evening Readers on the New Testa-
ment:
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26 = Walter F. Adeney, editor. The Century Bible: A Modern
Commentary--Luke.
missing from copy.
27 = Pasquier Quesnel.
The Gospels with Reflections on Each Verse.
Volumes I and II. (Luke
is in part of both).
D. F. Randolph, 1855; 1867 reprint.
28 = Charles R. Erdman. The Gospel
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29 = Elvira J. Slack. Jesus: The Man of
Board of the Young Womens
Christian Associations, 1911.
30 = Arthur Ritchie. Spiritual Studies in St. Luke's Gospel.
The Young Churchman Company, 1906.
31 = Bernhard Weiss. A Commentary on the New Testament. Volume
Two: Luke-The Acts.
32 = Matthew Henry. Commentary on the Whole Bible. Volume V:
Matthew to John. 17--. Reprint,
Company, no date.
33 = C. G. Barth.
The Bible Manual: An
Expository and Practical
Commentary on the Books of Scripture. Second Edition.
34 = Nathaniel S. Folsom. The Four
Gospels: Translated . . . and with
Critical and Expository Notes. Third Edition.
Upham, and Company, 1871; 1885 reprint.
35 = Henry Burton. The Gospel
according to Luke. In the Expositor's
Bible series.
36 = [Anonymous]. Choice Notes on
the Gospel of S. Luke, Drawn from
Old and New Sources.
37 = Marcus Dods.
The Parables of Our Lord.
Revell Company, 18--.
38 = Alfred
Edersheim. The Life and Times of Jesus the Messiah.
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