IN OUR STUDY last month we investigated the prologue of Luke, touching only lightly upon the various points which are mentioned there–because of a lack of space and time. But a thorough investigation of Luke’s statement gives us much light upon the human side of the inspiration of the Scriptures.<\/p>\n
In the present study, which covers 1:5-25, we shall investigate what is said concerning the annunciation regarding the birth of John the Baptist, the great herald who proclaimed the coming of the Messiah.<\/p>\n
Luke usually ties up, or dates, various incidences, whenever possible, with the political history of the times. In verse 5 is the first occurrence of this custom. He calls our attention to the fact that there was a certain priest by the name of Zacharias in the days of Herod, king of Judea. This Herod was none other than Herod the Great, the monster of wickedness, who was part Jewish and part Idumaean. A more reprobate ruler never exercised authority in Judea than this Herod. It was by his political maneuvering and underhanded methods that he was, by the Roman Senate, appointed king of Judea. Zacharias, we are told, was of the course of Abijah. David, before his death, made all arrangements possible for the construction of the Temple and the order of the services. He therefore divided the priests into twenty-four courses, who served at the Temple service in their turn. Thus each of these courses participated in their duties for only two weeks during the year–one week during each six-month period. Zacharias belonged to the course of Abijah. For the historical data concerning these courses see I Chronicles, chapter 24.<\/p>\n
Zacharias married one of the daughters of Aaron, whose name was Elisabeth. Concerning them Luke informs us that they both were „righteous before God, walking in all the commandments and ordinances of the Lord blameless“ (1:6). A higher tribute and commendation of people could not be given by an inspired writer. This is especially significant when we realize that Luke, the inspired writer, spoke in such high terms in regard to them. They were both righteous in that they were living upright, honorable, straight-forward lives. The word, righteous, is derived from the term „right,“ which means „that which is correct.“ Evidently these two people did that which was proper and right, both in the eyes of God and men. They were like many of the Old Testament saints who „practiced the presence of God.“ They realized that the all-seeing eye of God was always upon them. They desired to please Him alone. Thus they were surrendered to do the will of God under all circumstances.<\/p>\n
Being of this mind and loving Him with all their hearts, they walked „in all the commandments and ordinances of the Lord blameless.“ They were very scrupulous in observing punctiliously all the statutes and ordinances of the law of Moses. It is evident that they did not simply walk in these ordinances from the legalistic point of view. Realizing that those statutes and ordinances were given by the Lord for a definite, specific purpose, and wanting to do His will regardless of all circumstances, they were very punctilious to observe all the ordinances of the Lord. Oh, that all of the people of God today would look at the ordinances that the Lord has given us and would follow these, not only in the letter, but also in the spirit of such commandments and ordinances. Though the Lord has reduced His commandments, statutes, and ordinances to the church down to the minimum, it should be the meat and drink of those who wish to please Him to follow both the letter and the spirit of such ordinances.<\/p>\n
Zacharias and Elisabeth walked in these ordinances blamelessly. In the New Testament we are told that we can live on the same high level as did these two saints of God. In Romans 12:1,2 the Apostle Paul urged Christians not to be conformed to the things of this world, but to be transformed by the renewing of their minds that they might prove „what is the good and acceptable and perfect will of God.“ Paul urged the church at Philippi to „do all things without murmurings and questionings; that ye may become blameless and harmless, children of God without blemish in the midst of a crooked and a perverse generation, among whom ye are seen as lights in the world … (Phil. 2:14,15). Peter urged his brethren to supply in their faith the Christian graces and to „give the more diligence to make your calling and election sure: for if ye do these things, ye shall never stumble (II Peter 1:9,10). Only in the power which Christ gives to those who love and trust Him can they live the victorious life.<\/p>\n
In Luke 1:7 we are told that Zacharias and Elisabeth had no children, „because that Elisabeth was barren, and they both were now well stricken in years.“ These holy, godly people, being normal individuals, doubtless longed for children, but had been denied the joy and pleasure of a family. Oh that all couples would yield to the normal desire for a home! Children have a sanctifying and an excellent influence upon the parents.<\/p>\n
According to tradition which is current in the State of Israel, Zacharias and Elisabeth lived in Ain Keren, which is a small village about five miles northwest of Jerusalem. It is presumable that they remained at home the greater part of the year. Of course, there were certain duties and functions which Zacharias had to perform, being of the priestly family. But only at the time of his officiating at the Temple would he go to Jerusalem and spend the time there in order to perform the functions of the priestly office.<\/p>\n
His lot was „to enter into the temple of the Lord and burn incense“ (vs. 9). God providentially overruled all things for the carrying forward of His plans and purposes through Zacharias, just as He does in the case of all His children, regardless of age or circumstances.<\/p>\n
When Israel entered the land of Canaan, God announced that He would choose a place in their inheritance where He would place His name. It was to this place that Israel should go at stated intervals and feasts to worship the Lord. To this place they also were to bring their tithes and offerings (Deut. chap. 12). Finally, in the days of David, the Lord chose Jerusalem as the place where He would place His name and where the Temple should be erected. This was constructed by Solomon. At the dedication of this Temple, the glory of the Lord descended from heaven and filled the house. It remained in the form of the Shekinah of glory while the first Temple stood, which was destroyed by Nebuchadnezzar, the king of Babylon when he overthrew the nation and took the flower of the people into the land of Babylon, into captivity. In the days of Zerubbabel–after the expiration of the seventy years of Babylonian Exile–the Second Temple was built by Zerubbabel the governor and Joshua the high priest. According to Jewish tradition the ark of the covenant was missing from the Second Temple; likewise, the Shekinah glory never returned. Notwithstanding these facts, God called the Second Temple „the Temple of the Lord.“ Christ spoke of it as belonging to God and as being His house of prayer for all the nations. It was finally destroyed by the Romans under Titus in A.D. 70. But the Jews in the end time will rebuild it, according to the prediction found in Isaiah 66:1-4. But this temple will be destroyed, during the Tribulation, as we see in Psalm 74. When, however, our Lord returns at the end of the Tribulation to establish His reign of righteousness over the earth, He will rebuild this temple, which will indeed and in truth be the house of prayer for all nations.<\/p>\n
While Zacharias was ministering in his office at the Temple, the angel Gabriel appeared to him and brought him the welcome message that he should become the proud father of a child of promise, who would herald the advent of the Messiah.<\/p>\n
While Zacharias was within the holy place burning incense at the golden altar which was immediately in front of the second veil, an angel of the Lord appeared, standing on the right of the altar of incense. Since the Temple faced eastward, Zacharias, upon entering the holy place, was moving westward. Upon entering the sacred enclosure, he saw in front of him, immediately before the second veil, the altar of incense. To his right was the table upon which the showbread was placed; to his left stood the candlestick. Since this angel of the Lord was on the right of the altar, it is evident that he was on the north side of it. Some have concluded that there was no real appearance of the angel to Zacharias, but that he worked himself up into a strong emotional state and imagined that the angel appeared to him. This critical theory is disproved by the fact that Zacharias doubted the promise made to him concerning the birth of John and was punished by the loss of speech until the birth of the child.<\/p>\n
It is fitting and proper that the silence of four hundred years, which exists between the closing of the Old Testament and the opening of the New, should be broken by such a supernatural event as the appearance of the angel who announced the birth of John to Zacharias. Although the angels of the Lord that are ministers for the sake of those who shall inherit salvation camp round about those who know God and love Him, as we see in II Kings, chapter 6, and in Psalm 34, those around whom they are encamping must have eyes to see, ears to hear, and a heart to sense and recognize the presence of these heavenly beings. Everything was propitious for the purpose of bringing Zacharias to the point that he could recognize the presence of the angel. The place was holy where Zacharias was. The surroundings were of such a nature as to draw his mind and heart close to God. By his earnest petitions he was brought into closer communion and fellowship with God. Thus his spiritual eyes were opened and he recognized the presence of this heavenly messenger.<\/p>\n
As one thinks of the appearance of Gabriel on this occasion, his mind naturally goes back to the historical records in the Old Testament which tell of the coming of various angelic beings to communicate the will of God to certain of the Old Testament worthies. As it was in the case of all others, thus it was with Zacharias–he was greatly troubled at the presence of the celestial visitor.<\/p>\n
The message which Gabriel brought to Zacharias was indeed most interesting and informative. In the first place, Gabriel attempted to allay the fears of Zacharias, telling him: „Stop fearing.“ The reason for his doing this is found in these words: „… because thy supplication is heard, and thy wife Elisabeth shall bear a son, and thou shalt call his name John.“ Zacharias‘ prayer had been heard–heard in that Gabriel announced to him that God had answered it. Some think that the thing for which Zacharias prayed was the coming of Messiah and the introduction of the Kingdom Age upon earth. But there can be little doubt that there can be truth in this portion. But it is more highly probable that Zacharias had been praying for a son, who might bring joy to the hearts of the parents, and who might be used of God in advancing the divine purposes among men. God had answered the longings of Abraham and Sarah by giving them a child in their old age. He was none the less powerful, in the eyes of Zacharias, to grant him a son in his old age. Being normal and natural individuals, both Zacharias and Elisabeth longed for their home to be blessed with a little child. Moreover, they wanted the reproach that was heaped upon a childless couple in Israel to be removed. These considerations point in the direction that their prayer was for offspring.<\/p>\n
The birth of John, said Gabriel, would bring great gladness and joy to the parents–especially so since he would be great in the sight of the Lord. He would be a Nazarite (Num. 6:1-21) from childhood and would be filled with the Holy Spirit, even from birth.<\/p>\n
According to Luke 1:16,17 John would turn many of the children of Israel to the Lord their God, for he would go before the face of the Lord in the spirit and power of Elijah. These verses are an echo of Malachi 4:5,6. From this prophecy it is clear that Elijah the prophet, who lived in the days of Ahab, king of Israel, is meant. A glance at this shows that Elijah the prophet is scheduled to appear in Israel immediately before the great and terrible day of the Lord, the Tribulation, in order to restore the broken, destroyed relationship in the families of Israel. The Jews are right in expecting Elijah to come as the forerunner of the Messiah and to announce His appearance.<\/p>\n
But let us note carefully that the angel Gabriel did not say that John, who was later called John the Baptist, was the fulfillment of Malachi’s prediction. Gabriel is careful to let us know that John would not be the<\/i> fulfillment of the prediction; for he states that John „shall go before his face in the spirit and power of Elijah.“ This language would never be used if the prediction were to be understood that Elijah was the one prophesied of. Thus it is clear that John should be an Elijah, someone who would remind people of Elijah, both in his spirit and in his power.<\/span><\/p>\n When John began his ministry, the Jerusalem authorities sent a delegation to inquire concerning him and his activities. One of the questions which they put to him immediately was this: „Are you the Messiah?“ He immediately denied such honors. Then they asked him: „Are you Elijah?“ His reply was a most emphatic denial. Thus we can see that John was not the literal Elijah of whom Malachi spoke as coming before the great and terrible day of the Lord. At the transfiguration (Matt., chap. 17), the disciples asked the Lord why the Pharisees claimed that Elijah must first come. In substance Jesus said that the Pharisees were correct in their position relative to Elijah: „Elijah indeed cometh and shall restore all things.“ John the Baptist had been dead for something like twelve to eighteen months. Nevertheless Jesus said that Elijah had come and that the Jerusalem authorities had done to him whatsoever they would. Then the disciples understood that Jesus was talking about John the Baptist, though He did speak of him as Elijah. From this it is clear that John was simply an<\/i> Elijah, not the<\/i> Elijah of prophetic prediction. Elijah will yet come at the appointed time–before the great and terrible day of the Lord–as Malachi said and will accomplish the work foretold by Malachi.<\/p>\n In verses 18-20 Zacharias asked the angel how it was that he should know that the prophecy would be fulfilled. This was more or less an expression of doubt. In his reply the angel stated that he was Gabriel, who stands in the presence of God, and that he was sent to bring the good tidings of the birth of John to Zacharias. Since, however, Zacharias doubted the correctness of the message, God punished him by making him silent and not allowing him to speak until the very day that the prophecy was fulfilled. While Zacharias was in the Temple performing his priestly functions, the people without in the courts were waiting expectantly for his return and marveled that he tarried so long. Upon his returning to the masses, they perceived that he was unable to speak. They therefore came to the conclusion that he had seen a vision in the Temple. He continued his ministrations at the Temple until he had fulfilled the number of days by divine appointment. When he had accomplished his ministrations, he returned to his home.<\/p>\n <\/p>\n „And after these days Elisabeth his wife conceived; and she hid herself five months, saying, 25 Thus hath the Lord done unto me in the days wherein he looked upon me,<\/i> to take away my reproach among men“ (Luke 1:24,25). Elisabeth conceived and hid herself for five months. Then she gave expression to these words: „Thus hath the Lord done unto me in the days wherein he looked upon me,<\/i> to take away my reproach among men.“ She was perfectly resigned to accept anything that the Lord might grant to her. It was her meat and her drink, to do the will of God. There is no other attitude than that, which any reasonable person can take. If any man will do the will of God he shall know of the teaching which Jesus gave–whether it was from Him alone as a man or from God.<\/span><\/p>\n May the Lord enable us to be honest and straightforward and may He give us a desire to do the will of God. If we seek to do His will, we will endeavor to ascertain what is His exact will for us. 0 God, grant us hearts fully surrendered to do Thy will! is my prayer.<\/p>\n <\/p>\n <\/p>\n <\/p>\n An Exposition of The Gospel According to Luke The Annunciation To Mary and the Magnificat<\/p>\n IN OUR STUDIES in the Gospel of Luke we have come to the annunciation of the birth of the Saviour made to the Virgin Mary. In the present study we shall therefore examine this annunciation made to Mary and her outburst of praise at the home of Elisabeth, which is usually called the „Magnificat,“ which term means magnifying the Lord by means of praising Him.<\/p>\n The personnel of this month’s study are: The angel Gabriel, who is one of the seven angels that stand before God (Luke 1:19, Rev. 8:2); the Virgin Mary, who was of the house of David (hence of the regal stock), and who became the mother of our Lord; and Elisabeth, the wife of Zacharias the priest and the mother of John the Baptist.<\/p>\n The Annunciation of the Birth of Jesus to Mary<\/p>\n In the sixth month, after the conception of John the Baptist (vs. 24), the angel Gabriel was dispatched from the presence of God to this earth to bring a message to the Virgin Mary, who was living in Nazareth, a city of Galilee, and who was the virgin that had been betrothed to a man by the name of Joseph, a descendant of the house of David and heir to the throne of Israel.<\/p>\n We are told that Mary was a virgin, an unmarried woman of marriageable age. The mention of her being a virgin instantly brings to our minds the predictions of the Old Testament which foretell the miraculous conception and virgin birth of our Lord, the Messiah of Israel and Saviour of the world. In Genesis 3:15,16 appears the first promise of the coming of the Messiah, who there is spoken of as „the seed of the woman.“ This is the only place in the Hebrew Scriptures where the progeny is reckoned after the woman. In all other places the offspring is spoken of as being of the male, rather than of the female. This term, the seed of the woman, is so very striking that it immediately arrests the attention of the truth seeker, for it most obviously connotes something unusual and different about the birth of this one of whom the prophecy speaks. A glance at Isaiah 7:14 throws a luminous ray of divine light upon this ancient prophecy:<\/p>\n „Therefore the Lord himself will give you a sign: behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.“ This statement by Isaiah was spoken by him to the house of David, after he had in disgust turned away from impious, hypocritical Ahaz, who spurned the light and truth of God’s Word. Thus Isaiah the prophet, looking out into the future, declared that the Lord would give a special sign to the house of David concerning the birth of her glorious King and Saviour, who would be born by miraculous conception and virgin birth–apart from any human father, and who is to be called Immanuel, God is with us. (For a full discussion of the necessity for the virgin birth of the world’s Redeemer, see my volume, MAN–His Creation, Fall, Redemption and Glorification.)<\/p>\n There were those in Israel who believed what the prophet said, and who knew that the time had arrived, according to Daniel’s prophecy of the seventy weeks of years (mentioned in Daniel 9:24-27) for the Messiah to be born and to make His appearance upon earth. (Concerning this little group of prophetic students in Israel, see Luke 2:22-39).<\/p>\n When the angel Gabriel appeared to the Virgin Mary he greeted her by saying: „Hail, thou that art highly favored, the Lord is with thee“ (1:28). Naturally Mary was frightened by this heavenly visitor. At the same time she tried to seek the meaning of his words. Then he allayed her fears by saying: „Fear not, Mary: for thou hast found favor with God.“ She had found favor with God in that she had surrendered her life, doubtless from childhood, to the Lord and had lived a consecrated, devoted life, hence she was a chosen vessel through whom the Messiah would make His entrance into the world. The selection of Mary to be the mother of our Lord doubtless is in perfect keeping with the general principle stated in II Chronicles 16:9: „For the eyes of Jehovah run to and fro throughout the whole earth, to show himself strong in the behalf of them whose heart is perfect toward him.“ Her heart was perfect toward the Almighty. She had only one thought in view, which was to glorify God and to be used of Him in any way in which He chose.<\/p>\n „And behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus. 32 He shall be great, and shall be called the Son of the Most High: and the Lord God shall give unto him the throne of his father David: 33 and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end“ (1:31-33).<\/p>\n Mary was told by Gabriel that she should bring forth a son and should call His name Jesus. This name is of Hebrew origin and means Jehovah’s salvation. This prediction is practically the same one which the angel announced to Joseph, as recorded in Matthew 1:18-25, but especially in verse 21: „And she shall bring forth a son; and thou shalt call his name Jesus; for it is he that shall save his people from their sins.“ It is clear that the name Jesus means that He is the one who delivers men from all of their sins–and from all of their enemies, even the greatest one, which is Satan. Our Lord is able to deliver, in that He is able to succor all who come unto God by faith in Him.<\/p>\n Moreover, Mary was told that her son should be called „The Son of the Most High, the second person of the Holy Trinity–this thought is expressed is terms of the baptismal formula (Matt. 28:19,20)–who is none other than the Eternal Son of God that was scheduled, according to the Old Testament predictions, to enter the world by miraculous conception and virgin birth. His being the Son of Almighty God back in eternity prior to the incarnation, is alluded to in Psalm 2:7:<\/p>\n „I will tell of the decree; Again, in Proverbs reference also is made to God’s Eternal Son in the following question: „What is his name, and what is his son’s name, if thou knowest?“ (Prov. 30:4).<\/p>\n At the baptismal scene of the Lord Jesus a voice from heaven came forth saying: „This is my beloved Son, in whom I am well pleased“ (Matt. 3:17). The Lord Jesus constantly spoke of Himself as being the Son. As the Son He was in the bosom of the Father from all eternity, that is, in the closest fellowship and association with God the Father. After the incarnation He was still spoken of as the Son. As the God-man He was still the Son of God in a unique and peculiar sense, a sense in which no one else is or can be called the son of God.<\/p>\n Of course we who accept Him as our Lord and Saviour are sons of God by faith in Him. In this manner we are brought into the great family of God and should live accordingly.<\/p>\n The angel Gabriel also said that „… the Lord God shall give unto him the throne of his father David; 33 and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end“ (1:32b,33). Christ, being of the house and lineage of David and being in the regal line, is heir to the throne. It is concerning Him that Nathan the prophet spoke to David as is recorded in II Samuel, chapter 7, and I Chronicles chapter 17. The prophets are unanimous is declaring that a scion of the house of David should arise and should mount the throne, re-establishing the house of David that has been fallen down for centuries. When He thus re-establishes the throne, He will sit upon it as long as the sun, moon, and stars endure. This fact we are shown in Psalm 89:34-37. Paul, in speaking of the reign of Christ, said that He must reign until He puts all enemies under His feet, the last enemy to be put under being death.<\/p>\n In no sense can Christ be said to be seated upon the throne of David today. David’s throne was in the city of Jerusalem. When our Lord conquered the forces of death, He ascended to heaven and sat down with His Father in His throne. To those who overcome now by the power of the Spirit of God, Christ gives the promise that they shall sit down with Him in His, Christ’s, throne.<\/p>\n Many are the Scriptures which foretell our Lord’s reigning in the literal city of Jerusalem when He returns and takes the government of the world over into His own mighty, powerful hands and reigns from sea to sea and from the river to the ends of the earth.<\/p>\n Mary was disturbed and had difficulty in understanding the import of Gabriel’s words. She therefore asked, „How shall this be, seeing I know not a man?“ Then the angel informed her how she would become the mother of our Lord: „The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee; wherefore also the holy thing which is begotten shall be called the Son of God.“ The Holy Spirit would, according to this promise, beget the Christ Child. Then with that „holy thing … begotten“ would unite the second person of the Holy Trinity. Thus the „holy thing“ begotten would come to consciousness in the union of the divine nature with it. Then it should be called, according to this promise, „the Son of God.“ Then the angel informed Mary that her kinswoman, Elisabeth, had already „conceived a son in her old age“ and was in the sixth month of her pregnancy.<\/p>\n Gabriel assured Mary that everything would come out exactly as he had spoken, „For no word from God shall be void of power.“ Whatever God says He will accomplish. He watches over His word to perform it–exactly as it is spoken, without additions or subtractions. With her feelings of fear allayed, and with a clearer conception of what actually was to come to pass with reference to her, Mary bowed in humble submission to the will of God and said: „Behold, the handmaid of the Lord; be it unto me according to thy word.“<\/p>\n Mary immediately left her home in Nazareth and went to ‚Ain Karim, the village where Zacharias and Elisabeth lived. Upon arrival at her kinswoman’s house, „when Elisabeth heard the salutation of Mary, the babe leaped in her womb“ for joy. From that moment on Elisabeth was filled with the Holy Spirit, „and she lifted up her voice with a loud cry, and said, Blessed art thou among women, and blessed is the fruit of thy womb. 43 And whence is this to me, that the mother of my Lord should come unto me? 44 For behold, when the voice of thy salutation came into mine ears, the babe leaped in my womb for joy. 45 And blessed is she that believed; for there shall be a fulfillment of the things which have been spoken to her from the Lord.“ Thereupon Mary spoke the Magnificat.<\/p>\n The Magnificat<\/p>\n This song or hymn of praise and prophecy falls naturally into four sections: Though Mary was a consecrated, devout virgin, she realized her need of a Saviour; for she said, „And my spirit hath rejoiced in God my Saviour.“ She, together with all other human beings, needed a Saviour whose blood can cleanse the vilest sinner, and who can save unto the uttermost all who come unto God by Him. By prophetic vision she looked out into the future and saw that all people who really appreciate the mercy and grace of God would pronounce her as the one who received the blessing of the Lord, in that He chose her to be the channel through which the Redeemer of the world should come to earth for the purpose of redeeming mankind.<\/p>\n In verses 49 and 50 Mary is led by the Spirit to magnify the mighty, omnipotent God whose name is high and Holy–as Isaiah 57:15 declared. Though He is the omnipotent Sovereign of the universe and is unapproachable in holiness, His mercy is extended unto generations and generations, for He is a God of love who is gracious and kind unto all who seek after Him.<\/p>\n In a vivid and graphic manner Mary describes the conquest of her Son, the Messiah, as He will return to earth and subdue all enemies under His feet. The vision of His conquest and His second coming are portrayed so very vividly before her that she speaks of these conquests as accomplished facts:<\/p>\n „He hath showed strength with his arm; Mary concludes her hymn of praise by describing the vision which she sees will be fulfilled at the time of Messiah’s return in glory. Thus she speaks in the most glowing terms as follows:<\/p>\n „He hath given help to Israel his servant, In the Tribulation Israel will be trodden to the earth by the nations of the world. Her condition will be helpless. In such a prostrate situation she will turn her face heavenward, plead for mercy, and ask God to send the Messiah back to deliver her from her terrible plight. One of Israel’s prayers for deliverance at that time is seen in Psalm 80. Moreover, at that very time she will make the confession of her national sin and will plead for Messiah’s return. This confession is found in Isaiah 53:1-9, which verses must be studied from the standpoint of Israel prostrate before God at the very close of the Tribulation, confessing her sin and pleading for Him to return. That she will acknowledge the national sin and plead for His coming and for His deliverance is foretold in Hosea 5:15,16: „I will go and return to my place, till they acknowledge their offence, and seek my face; in their affliction they will geek me earnestly.“<\/p>\n When she thus makes this confession, as she certainly will, the Lord Jesus will arise from His place at the right hand of the throne of God, will come to earth, will remember His covenant with Abraham, Isaac, and Jacob, and will deliver Israel. He will mount the throne of David and reign for a thousand years. Then the glory of God will cover the earth as the waters cover the sea.<\/p>\n Praise God for His faithfulness to His Word and to His people. May we take courage and follow Him implicitly and faithfully in all things, that He may fulfill every promise that is made to us who know Him, and who love Him.<\/p>\n <\/p>\n <\/p>\n An Exposition of The Gospel According to Luke The Birth of John the Baptist, The Benediction of Zacharias, IT IS interesting to notice how each of the Gospel records begins, and to compare them. Mark begins with the ministry of John the Baptist. Matthew begins with the genealogy of Jesus and then goes into an account of His birth. John gives us a glimpse into eternity of the past, when the Word, the second person of the Trinity, „was with God, and … was God.“ Luke, however, began his record with a reference as to the sources of his information. Following this, he gave the annunciation by the angel Gabriel to Zacharias concerning the birth of John the Baptist, and the announcement to Mary concerning the birth of Jesus. He followed this with an account of the visit of Elisabeth the mother of John the Baptist, to Mary. He then records the Magnificat. Following this he takes up the birth of John the Baptist and the Benedictus of Zacharias, to which we now shall direct our attention.<\/p>\n The Birth of John<\/p>\n The time came for Elisabeth to be delivered of her child (Luke 1:57). When the child was born, the neighbors and kinsfolk heard about this great event in the lives of this old couple. The report went out to them „that the Lord had magnified his mercy toward her,“ and they all, being fully surrendered to the will of God, rejoiced with her. The birth of John the Baptist was the occasion of great rejoicing, for he was, in a way, a child of promise, who was destined to be the herald of the Messiah’s coming.<\/p>\n When the child was eight years old, the rite of circumcision was observed. This national rite was given to Abraham, to be passed on to his descendents, as one of the national marks of Israel because of her special relationship to Jehovah, the God of Israel.<\/p>\n The spiritual significance of this rite is that it signified the circumcision of the heart; „Circumcise therefore the foreskin of your heart, and be no more stiffnecked“ (Deut. 10:16). Though it is an injunction for Israel to circumcise the foreskin of the heart, it is seen, by comparing other passages of Scripture with this one, that this rite signified the putting to death and the laying aside of the old nature by one’s being born again by the Spirit of God and being infilled with the Spirit, thus being empowered to do the will of God from the heart.<\/p>\n At the rite of the circumcision of John, the people present wanted to name him Zacharias, after his father. This was a normal thing which they wished done. Elisabeth, however, protested saying, „Not so; but he shall he called John.“ The meaning of the word, John, in the Hebrew is „To whom Jehovah is gracious,“ or, „Whom Jehovah has graciously given.“ Both of these meanings are applicable in the case of John the Baptist. God was especially gracious to John; and in giving him to Zacharias and Elisabeth in their old age, God was indeed gracious. But the kinsfolk retorted that none of the relatives were called by that name. And so, turning from her, they made signs to Zacharias as to what his wishes were in regard to naming the child. He then asked for a writing tablet and wrote, „His name is John.“ His statement was clear and emphatic, because he knew what the will of God was concerning the child; and he knew also the conditions under which God had graciously given him to them.<\/p>\n Zacharias was so very emphatic in his written assertion that all observing it were amazed and marveled. As soon as he took his definite stand on this point, his mouth was opened immediately and his tongue loosed, so that he spoke and blessed God. „We have already seen how his tongue was tied by a miraculous act of God because he doubted the message of the angel who announced the birth of John. The people knew that Zacharias had been unable to speak for nine months, and when they heard him blessing God for His gracious dealings toward them, all feared and began to noise abroad the events connected with the birth of John the Baptist. Moreover, the people had heard these strange thing’s, and „laid them up in their heart, saying, What then shall this child be? For the hand of the Lord was with him.“<\/p>\n The Benedictus<\/p>\n In verses 67-79 we have the Benedictus, the prophecy which Zacharias, by the Spirit of God, uttered on this occasion. In verse 67 emphasis is laid upon the fact that Zacharias was filled with the Holy Spirit. He had yielded his life, laid aside his unbelief, and had accepted unqualifiedly the will of God for his life. The Holy Spirit therefore had an opportunity of coming into the heart that he had already yielded to Him. Thus Zacharias was filled with the Holy Spirit and prophesied. His being filled with the Spirit reminds one of Stephen, one of the deacons of the church of Jerusalem (Acts, chap, 6). Stephen was a man „full of faith and of the Holy Spirit.“ Being of this character and being endowed thus with the Holy Spirit, Stephen proclaimed the gospel with power, such as few men have ever proclaimed it.<\/p>\n Under the influence of the Spirit of God Zacharias blessed the Lord, the God of Israel, saying, „For he hath visited and wrought redemption, for his people. And hath raised up a horn of salvation for us in the house of his servant David (As he spake by the mouth of his holy prophets that have been from of old).“<\/p>\n God is the one who blesses. A man cannot, in the technical sense, bless God, but he can bless God in the sense of pronouncing and proclaiming to the world that the name of God is blessed, and that He is the one who alone can bless. In so doing, he can magnify and glorify the name of the Lord. This is what Zacharias and hundreds of others of the saints of God have done and are doing today–blessing God in pronouncing Him the Blessed and Holy One, in whom we live and move and have our existence and life. The Almighty is called the God of Israel. The Angel of Jehovah, who was none other than the Lord Jesus Christ in the prenatal state, wrestled with Jacob at the ford of the Jabbok. The wrestling match continued all night long. At the breaking of day the angel asked Jacob to let him go. Jacob refused, saying, „I will not let thee go, except thou bless me“ (Gen. 32:26). The Lord changed Jacob’s name to Israel, which means, He who striveth with God, or God striveth. As a prince of God Jacob had conquered. God, having revealed Himself in a special manner to Jacob, was pleased to call Himself „The God of Jacob,“ or, „the God of Israel.“ At Mount Sinai God revealed Himself in a new way to the children of Israel as Jehovah, the Uncaused Cause of all things, or, He who causes all things to come into existence. This latter name is His memorial name.<\/p>\n Zacharias blessed the name of God because he saw in the birth of John the Baptist evidence that God would visit His people and redeem them from all of their troubles. Zacharias‘ faith was so very strong that he took the promises of God and thought of them and treated them as an accomplished fact. Hence he said, „God hath visited and wrought redemption for his people.“<\/p>\n God visits and works redemption for His people in that He „hath raised up a horn of salvation for us in the house of his servant David.“ Here again Zacharias‘ faith was strong, and he visualized the promise that God would send the Redeemer, the „horn of salvation,“ out of the house of His servant David. The Messiah was to come of the tribe of Judah and of the family of Jesse, the house of David. Thus Zacharias sees in the Messiah and His coming the fulfillment of the messages of the prophets that had been from of old. Beginning with Genesis 3:15, we can trace the promises concerning the coming of the world’s Redeemer. Each of the prophets added some new feature, as a rule, to the picture which was presented by his predecessor. Thus as the centuries rolled by, the picture of the future coming of the Messiah was being completed on the prophetic screen.<\/p>\n The salvation which the Messiah would accomplish is deliverance „from our enemies, and from the hand of all that hate us.“ The enemies of this passage are the people and nations that hate the Jews. In fact, all nations have a natural antipathy toward the Hebrew people. Possibly some of the hatred can be traced to a spirit of jealousy because of the fact that the Jews as a rule, excel the Gentiles in all the arts and sciences. Their contribution to the world far exceeds their quota, proportionately speaking. Jealousy is a venomous thing, and it is cruel. It is also possible that some of this anti-Semitism is due to some of the faults and failures of the Jewish people themselves. Thus they bring it upon themselves. Regardless of the cause of the feeling of anti-Semitism, when the Messiah comes He will deliver His beloved people from all of their enemies and from all who hate them.<\/p>\n He is going to do this, said Zacharias in order „To show mercy towards our fathers. And to remember his holy covenant; The oath which he sware unto Abraham our father, To grant unto us that we being delivered out of the hand of our enemies Should serve him without fear“ (vss. 72-74). Abraham was the great progenitor of the Jewish race. He was a friend of God, as is declared three times in the Book of Genesis. The Lord promised to show mercy to the fathers of the chosen race, Abraham, Isaac, and Jacob. He entered into a covenant with Abraham (Gen, chap. 12). God never goes back upon any of His promises but will redeem every single one which He has ever made.<\/p>\n The Lord, remembering the covenant with Abraham, Isaac, and Jacob–and all the Jewish people–does so in order, said Zacharias, that He might grant unto the Jewish people „That we being delivered out of the hand of our enemies should serve him without fear, In holiness and righteousness before him all our days.“ When men are in fear and are driven from pillar to post, they cannot serve God, all thing’s being equal, as well as they can when they are delivered from fear and anxiety and can enter wholeheartedly into His service. Israel will be delivered from all of her enemies in order that she might serve Him without fear, in holiness and righteousness all of her days. Thus during the glorious reign of King Messiah, which time will extend over a period of a thousand years, Israel will serve God and worship Him in holiness and in truth. Jehovah, the Messiah, will reign in Jerusalem. He will lift the curse from the earth, establish a reign of righteousness and holiness, and then everything will be holiness unto the Lord–especially in Jerusalem. This will be earth’s golden era.<\/p>\n Having blessed God because of his unswerving faith that God would raise up the Messiah to fulfill all the promises made by God to Israel, Zacharias now speaks concerning the child, John the Baptist. His address to the child is found in verses 76-79. By inspiration Zacharias declares that his child shall be „called the prophet of the Most High.“ John was a preacher of righteousness who never minced matters. He stated facts, he reproved sins, and he condemned sinners for their wickedness. He did not hesitate to condemn Herod the Tetrarch for taking his brother’s wife as his own.<\/p>\n John was a prophet, a spokesman for God. A prophet simply speaks for God. Sometimes his message pertains to the past; at other times, to the present; and on still other occasions, to the future. This is the broad; scriptural meaning of the use of the word prophecy. In modern times, however, we have narrowed largely the meaning of this important word to what we call predictive prophecy, that is, things pertaining to the future. But that is a mistake. John did prophesy; that is, he spoke of the past, the present, and the future. In doing this, he was speaking for the Lord.<\/p>\n Zacharias, by the Spirit, saw that his son John, would be the herald of King Messiah, „going before the face of the Lord to make ready his ways.“ Isaiah the prophet foretold that there would be a messenger that would herald the second glorious advent of the Messiah. Malachi was more specific in speaking of this herald of the second coming; he stated that the forerunner would be Elijah the prophet (Mal. 4:5-6). John the Baptist was to be the herald who would go before the face of Jesus at His first coming, to prepare the way for Him. The way in which he prepared for the coming of the Messiah was to make His paths straight by giving „knowledge of salvation unto his people in the remission of their sins.“ John preached the baptism of repentance unto the remission of sins (Luke 3:3). The people were commanded by him to repent of their sins and to confess them, placing their faith in the One who was coming after him, namely, Jesus, the Messiah and Saviour of the world. When the people had repented of their sins, confessing them as John commanded them to, they then submitted to the rite of baptism. In their thus accepting the Lord, the burden of sin was rolled from their hearts, and they knew that their sins were forgiven them. John explained carefully and clearly the matter of sin and how it could be removed from the soul.<\/p>\n There were those who believed his preaching and who genuinely, in the presence of God, repented of their sins and turned to the Messiah, looking to Him to perform the miracle of regeneration. When they did that, they had the knowledge within their very souls that their sins were forgiven, and that there had been wrought in their lives the miracle of regeneration.<\/p>\n Zacharias continued addressing the child and said that John would „give knowledge of salvation unto his people in the remission of their sins, Because of the tender mercy of our God.“ Salvation is a matter of the grace of God–of His pure, sovereign grace. The supreme manifestation of God’s graciousness is exemplified in the coming of „the dayspring from on high.“ The source of the day is the sun. When it comes above the horizon, it sheds light over all the earth. The spiritual „dayspring“ is from on high and is none other than the Messiah, who comes as the Light of the world. He came to shine upon them that sat in darkness:<\/p>\n „The people that sat in darkness He sought those who realized that they were sinners and who longed for salvation: „… I came,“ Jesus said, „not to call the righteous, but sinners.“ „For the Son of man came to seek and to save that which was lost“ (Luke 19:10). He came to find the lost „sheep,“ the lost „coin,“ and the lost boy (Luke, chap. 15). He guides us by His teaching and by His providence–guides us into the way of peace, „the peace of God, which passeth all understanding“ (Phil. 4:7).<\/p>\n Thus we see that in Luke 1:76-79 Zacharias set forth the work of John the Baptist as the forerunner, or herald, of the coming of the Messiah.<\/p>\n The Life and Seclusion of John<\/p>\n „And the child grew, and waxed strong in spirit, and was in the deserts till the day of his showing unto Israel“ (Luke 1:80). John grew as any normal child grows. He waxed strong in spirit, living a rather abstemious, rustic life. His desert surroundings were such that they were favorable to his developing in a rugged, bold manner, which prepared him for his lifework. He was indeed a remarkable man, one of whom the world was not worthy. „Among them that are born of women,“ said Jesus, „there is none greater than John …“ (Luke 7:28). He accomplished his work, suffered imprisonment, and then finally, decapitation. We may be certain that there was a great welcome into glory for this most faithful of God’s servants, when he departed this life!<\/p>\n <\/p>\n An Exposition of the Gospel According to Luke The Birth of Jesus<\/p>\n MATTHEW and Luke alone, of the four Evangelists, tell us anything about the birth of our Lord. Matthew, after giving the genealogy of Jesus, which was written especially for the Jews, explains that the birth of Jesus was in fulfillment of the prophecy of Isaiah 7:14; „Therefore the Lord himself will give you a sign: behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel“–God is with us. But Matthew, in quoting this verse, used the Greek Version (Septuagint) which gives it this way: „Behold, the virgin shall be with child, and shall bring forth a son, And they shall call his name Immanuel …“ (Matt. 1:28).<\/p>\n Matthew, of course, presented his material concerning the birth of our Lord in such a way as to show that His birth was in line with, and a fulfillment of, the Old Testament predictions. Luke wrote, however, for the Greeks and presented, in a most classical manner, his record of the birth of our Lord.<\/p>\n The Historical Data Concerning the Birth<\/p>\n Luke declared in his record, „Now it came to pass in those days, there went out a decree from Caesar Augustus, that all the world should be enrolled. This was the first enrolment made when Quirinius was governor of Syria“ (Luke 2:1-2).<\/p>\n Many of the rationalistic critics and modernists have stumbled over the historical data that Luke gives, in his account concerning the birth of Jesus. All admit that His birth occurred during the reign of Caesar Augustus; but many of them have denied that Caesar Augustus issued a decree that the whole Graeco-Roman world, over which he reigned, should be enrolled. This statement was considered as a figment of the imagination. Finally, however, some of the census papers of the periodic census that was taken have been actually dug up in the rubbish heaps of Egypt, and they now tell their story. Since the discovery of these ancient records, critics have been forced to admit that Luke was right in speaking of a periodic enrollment, and that they were mistaken. That Luke recognized this periodic, recurrent enrollment is the legitimate interpretation of verse 2: „This was the first enrolment made when Quirinius was governor of Syria.“ The first implied at least a second or a third, but we have discovered different census papers that show that the census was taken periodically.<\/p>\n Again, the critics have found fault with the record by saying that Quirinias was not governor of Syria at the time stated by Luke, but was governor later. Here again archaeology has, come to the rescue and has shown that Quirinius was governor of Syria twice–thanks to the untiring, scholarly labors of Sir William Ramsey, who has given us the evidence in his volume entitled Was Christ Born in Bethlehem?<\/p>\n It was known that Quirinius was governor of Syria in A.D. 6. Some scholars, therefore, dated the birth of Jesus in A.D. 6. But, thanks to Sir William Ramsey and other investigators in the same field (as already stated), inscriptions have been found which show that Quirinius was governor twice. The first time he was governor is referred to in an inscription found near Antioch in Pisidia, which speaks of Quirinius as governor, and which belongs to the date B.C. 10-7.<\/p>\n Thus at last, thanks to the efforts of the archaeologists, Luke stands vindicated as a reliable historian, when he said that Caesar Augustus sent out a decree that the whole world should be enrolled and that this was „the first enrolment made when Quirinius was governor of Syria,“ that is, in the years B.C. 10-7. Furthermore, from the census papers referred to, we learn that families had to be enrolled. This, therefore, naturally involved both the husband and the wife’s registering at their ancestral home.<\/p>\n The order for the first of these periodic enrollments, as shown, was when Quirinius was governor of Syria for the first time. Luke does not say that this order was carried out in Syria and Palestine at that time, but that the order was issued. „Now it came to pass in those days, there went out a decree from Caesar Augustus, that all the world should be enrolled.“ From various hints gathered here and there, it is learned that it took some time in certain of the provinces of the Roman Empire to carry out this decree.<\/p>\n This decree that had been issued by Caesar Augustus of Rome was the one that caused Joseph and Mary to go to Bethlehem, their ancestral home, to enroll themselves according to the requirement. It was, therefore, because of this decree that they went at that time.<\/p>\n Mary’s and Joseph’s Visit to Bethlehem of Judah<\/p>\n According to the prediction found in Micah 5:2, the Messiah of Israel would be born in Bethlehem of Judah. God overruled the actions of men and governments in carrying out His plans and purposes. Little did Caesar Augustus realize, when he issued his decree, that in so doing he was bringing about the fulfillment of an ancient prophecy in reference to the place where the Messiah would be born. Our God is always working all things together for good for those who love Him, even those who are called according to His purpose (Rom. 8:28). Thus we may be sure that He weaves into a web of providential occurrences all of the events that come into the life of the child of God and makes everything contribute to his spiritual advancement for time and for eternity.<\/p>\n It was quite appropriate that the Saviour of the world, who called Himself the Bread of Life, should be born in the city of Bethlehem, the name of which means House of Bread. Hence the Bread of Heaven, the Bread of Life, entered this world, being born of a woman in the city of „the House of Bread.“<\/p>\n The enrollment was made effective at the very time that the Baby Jesus should be born. The decree was not made effective and did not force Mary and Joseph to go before the time for her to bring forth the Child; but the requirements for carrying out the decree were enforced so that, at the very time that Mary and Joseph would have to go to Bethlehem, the Child could be born in the very place that the prophets foretold. The Lord’s timing things overruling and making events come together and connect in order to carry out His purposes, mercies, and grace–may be illustrated also by the case of the Ethiopian eunuch, who was seeking the light of God’s Word (Acts, chap, 8). He was the treasurer of the Queen of Ethiopia and had come possibly fifteen hundred or more miles to Jerusalem to worship God. After having engaged in worship, he was returning home, riding in his chariot. But he made good use of his time and was reading from the prophet Isaiah as he was driving along the road. God knew when the eunuch would leave Jerusalem. He knew how fast he would travel, and He knew how rapidly he would read. The Lord pledges that He will give the truth to everyone who wants it. Knowing the heart of this Ethiopian eunuch, God determined to give him the truth at the right time. He therefore spoke to Philip, who was conducting a revival in Samaria, and told him to go down to the road which led from Jerusalem to Gaza, which is desert. Philip was started on his way in sufficient time so that he would come to the fork of the road on which he was traveling, where it met the Jerusalem-Gaza road, at the very time that the eunuch arrived there and as the eunuch was reading the very passage that was preparing his heart for the message which Philip was to deliver to him. Philip began the conversation with the Ethiopian official by asking him if he understood what he read. To this question the man replied that he could not, saying, „How can I, except some one shall guide me?“ He invited Philip to get up into the chariot and ride along with him. Philip did this and then, beginning with the same scripture which the eunuch had been reading, he „preached unto him Jesus.“ As they were driving along, they came to „a certain water,“ and the eunuch said; „Behold, here is water; what doth hinder me to be baptized? And he commanded the chariot to stand still: and they both went down into the water, both Philip and the eunuch; and he baptized him.“ When they had come up out of the water, immediately the Spirit of the Lord caught away Philip and took him to another city. „The eunuch saw him no more, for he went on his way rejoicing.“ The eunuch went on to his home, and there, according to tradition, there truly sprang up because of his teaching–a large Ethiopian church. God does time things in the lives of those who are seeking the truth and makes everything contribute to their good. What he did for Philip, He will do for you and for me. And He does accomplish things for you and me, though, alas, we do not recognize it very often!<\/p>\n No Room in the Inn for the Saviour<\/p>\n When the Saviour of men, who created the entire universe, humbled Himself by entering the world through miraculous conception and virgin birth, there was no room for Him in His world. This was indeed a great tragedy. The mother of our Lord, on arriving in Bethlehem, had to go to some private house–in which both people and beasts of burden were housed. „And she brought forth her firstborn son; and she wrapped him in swaddling clothes, and laid him in a manger, because there was no room for them in the inn“ (Luke 2:7). As there was no room for Him in the inn when He was born, so also there was no room in the heart of the nation for Him: „He came unto his own, and they that were his own received him not“ (John 1:11). To the small minority that received Him, however, „to them gave he the right [or privilege] to become children of God, even to them that believe on his name“ (John 1:12). „We praise God that there have been, and still are, many giving Him room in their hearts and in their lives!<\/p>\n The Heavenly Hosts<\/p>\n In Luke 2:8-14 we have an account of the hosts of angels that appeared to the shepherds who were keeping their flocks in the fields by night. These shepherds were in the field that is called today The Field of the Shepherds, which is north and east of Bethlehem. Without doubt, the shepherds were the simple folk of the land. Doubtless they were eager for the truth and welcomed any revelation from God. Of course they were not gullible, but they were open to truth. God always honors the man who is open to truth and who wishes to know more of His Word so that he can conform his life and labors to the divine will.<\/p>\n Suddenly there appeared, standing by the shepherds, an angel of the Lord. The glory of God was shining around and about the little group to whom the angel appeared. Naturally they became frightened. You and I, dear friend, would have felt the same way had we been called to pass through such an experience as this. But the angel allayed their fears by saying; „Be not afraid; for behold, I bring you good tidings of great joy which shall be to all the people: for there is born to you this day in the city of David a Saviour, who is Christ the Lord. And this is the sign unto you: Ye shall find a babe wrapped in swaddling clothes, and lying in a manger“ (vss. 10-12). Invariably, whenever an angel of the Lord appeared to any of God’s servants, they were all smitten with fear, some falling to the ground. But the heavenly visitor always reassured such ones that they were not there for any danger or harm, but for their good. When the Lord Jesus appeared to John, the Apostle fell down as one dead (Rev. 1:17). He was literally „scared out of his wits.“ Daniel had similar experiences.<\/p>\n The angel brought a message to the shepherds which was intended for „all the people,“ that is, all the people of Israel. From other passages of Scripture, however, we know that the message pertained not simply to Israel, but to all the world, „For God go loved the world, that be gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life“ (John 3:16).<\/p>\n The angel furthermore said: „… there is born to you this day in the city of David [that is, Bethlehem] a Saviour, who is Christ [the Messiah] the Lord“ (Luke 2:11). Bethlehem was the city of David, that is, his ancestral home. It was fitting and proper that great David’s greater Son should be born in the same place. He is the Saviour–the only one who can save men from their sins and can present them spotless and holy before God and His glory. „He is able to save to the uttermost them that draw near unto God through him, seeing he ever liveth to make intercession for them“ (Heb. 7:25). This Saviour is Christ, the Lord. The word Christ means Messiah, the Anointed One. This one is not simply „the anointed one“ (for all of the kings of Israel were anointed ones), but He is Messiah, the Lord–Messiah, the God-man, who entered the world by miraculous conception and virgin birth. Thus in the expression, Christ the Lord, we see our Saviour’s official title as the King of Israel; and we see also the fact that He is God in human form. Peter, on the day of Pentecost, declared that God had made the crucified and risen „both Lord and Christ“ (Acts 2:36). This language means that God appointed the risen Jesus as the Messiah and the Ruler of Israel and the world, He being divine and Lord of all things.<\/p>\n In order that the shepherds might have no difficulty in locating and identifying the Child, the angel gave them a sign by which they should recognize Him: „Ye shall find a babe wrapped in swaddling clothes, and lying in a manger.“<\/p>\n As the angel was conversing with the shepherds, suddenly there appeared a multitude of the heavenly host praising God, and saying, „Glory to God in the highest, And on earth peace among men in whom He is well pleased.“ What is the meaning of this language? Is it a prayer, or is it a statement of fact, a prophecy? In all probability it is both. So far as form is concerned, it could be either. The two clauses constituting this song are equally balanced. They might he worded this way; „Glory to God in the highest place and peace among men of good will on the earth“ (See Article The Christmas Message). There was glory given to God in the heaven of the heavens, where His throne is, on the occasion of the Saviour’s birth. His being born into the world for the specific purpose of redeeming humanity–those who will accept His atonement and receive eternal life–possibly was the greatest step in God’s redemptive scheme of the ages. This being true, there is no wonder that there was a display of glory in the heaven of the heavens when this great event occurred.<\/p>\n When the Saviour was born, the assurance was given in the form of the prophetic utterance by the angelic host that there would be peace among men of good will, or desire, upon earth. His coming into the world was the pledge and guarantee that there would be granted peace, peace of heart and soul, among all nations who desire fellowship with God and who are upon the earth. Thus the heavenly host, foreseeing the results of the Saviour’s coming into the world, could shout for joy, because His visit to men would produce joy in the hearts of all who desire the truth.<\/p>\n I know that all who accept the Lord Jesus Christ and are actually born again, that is, regenerated, do enjoy the peace of God in their hearts. His peace, declared Paul in Philippians, chapter 4, „passeth understanding“–it cannot be comprehended by the psychologists and the scientists who do not know God, and who have not had this experience of peace in the heart from the Lord.<\/p>\n The Visit of the Shepherds<\/p>\n When the angelic host had departed, the shepherds said one to another; „Let us now go even unto Bethlehem, and see this thing that is come to pass, which the Lord hath made known unto us.“ This was a natural action on the part of these men who longed for truth, and who desired the peace of God. They immediately went to Bethlehem and found Mary and Joseph, and also the Babe lying in the manger, even as the angel had said. Upon their arrival they reported the message of the angel to them concerning the Christ Child. Then all who were present wondered at the thing’s which the shepherds had said. Mary, however, kept all these sayings and pondered them in her heart. They doubtless meant more to her than to anyone else in the group.<\/p>\n After their meeting and conference with Mary and Joseph the shepherds returned to their place, „glorifying and praising God for all the things that they had heard and seen, even as it was spoken unto them“ (Luke 2:20). You and I, dear friend, who have „heard and seen“ and believed these things and have accepted the Babe who was born in Bethlehem as our Saviour and Lord, know the peace of God „which passeth all understanding“ and which we have received from Him. May we ever glorify and praise the Lord God Almighty for what He has done for us!<\/p>\n <\/p>\n
\n<\/span><\/center><\/p>\n
\n
\n(Installment 4)<\/p>\n
\nJehovah said unto me, Thou art my son;
\nThis day have I begotten thee.“<\/p>\n
\nI. Mary’s praising the Lord (vss. 46-48);
\nII. Mary’s recognition of God’s character (vss. 49,50);
\nIII. A vision of Messiah’s conquest (vss. 51-53);
\nIV. The Almighty’s remembering His covenant (vss. 54,55).<\/p>\n
\nHe hath scattered the proud in the imagination of their heart.
\nHe hath put down princes from their thrones,
\nAnd hath exalted them of low degree.
\nThe hungry he hath filled with good things;
\nAnd the rich he hath sent empty away“ (vss. 51-53).<\/p>\n
\nThat he might remember mercy (As he spake unto our fathers)
\nToward Abraham and his seed forever“ (vss. 54, 55).<\/p>\n
\n
\n(Installment 5)<\/p>\n
\nand John’s Early Life<\/p>\n
\nSaw a great light,
\nAnd to them that sat in the region and shadow of death,
\nTo them did light spring up“
\n(Matt 4:16).<\/p>\n
\n
\n(Installment 6)<\/p>\n
\n