In the beginning of Church History: Herod I. (Herod the Great) Biography Achievements and His Death (B.C. 4).
Biography
Herod the Great was born around 73 BC. He was the second son of Antipater the Idumaean, a high-ranked official under Ethnarch Hyrcanus II, and Cypros, a Nabatean.3 A loyal supporter of Hyrcanus II, Antipater appointed Herod governor of Galilee at 25, and his older brother, Phasael, governor of Jerusalem. He enjoyed the backing of Rome but his excessive brutality was condemned by the Sanhedrin.
In 43 BC, following the chaos caused by Antipater offering financial support to Caesar's murderers, Antipater was poisoned. Herod, backed by the Roman Army, executed his father's murderer. Afterwards, Antigonus, Hyrcanus' nephew, tried to take the throne from his uncle. Herod defeated him and then married his teenage niece, Mariamne (known as Mariamne I), which helped to secure him a claim to the throne and gain some Jewish favor. However, Herod already had a wife, Doris, and a three-year-old son, Antipater III, and chose to banish Doris and her child.
In 42 BC, he convinced Mark Antony and Octavian that his father had been forced to help Caesar's murderers. Herod was then named tetrarch of Galilee by the Romans. However, many of the Jews were very upset by this since most Jews did not consider Herod to be a true Jew. The Idumaean family, successors to the Edomites of the Hebrew Bible, settled in Idumea, formerly known as Edom, in southern Judea. When the Maccabean John Hyrcanus conquered Idumea in 140–130 BC, he required all Idumaeans to obey Jewish law or to leave; most Idumaeans thus converted to Judaism. While King Herod publicly identified himself as a Jew and was considered as such by some,4 this religious identification notwithstanding was undermined by the Hellenistic cultural affinity of the Herodians, which would have earned them the antipathy of observant Jews.5
In 40 BC Antigonus tried to take the throne again with the help of the Parthians, this time succeeding. Herod fled to Rome to plead with the Romans to restore him to power. There he was elected "King of the Jews" by the Roman Senate.6 In 37 BC the Romans fully secured Judea and executed Antigonus. Herod took the role as sole ruler of Judea and took the title of Basilius for himself, ushering in the Herodian Dynasty and ending the Hasmonean Dynasty. He ruled for 34 years.
Achievements
Herod's most famous and ambitious project was the expansion of the Second Temple in Jerusalem. In the eighteenth year of his reign (20–19 BC), Herod rebuilt the Temple on "a more magnificent scale". The new Temple was finished in a year and a half, although work on out-buildings and courts continued another eighty years. To comply with religious law, Herod employed 1,000 priests as masons and carpenters in the rebuilding.7 The finished temple, which was destroyed in 70 AD, is sometimes referred to as Herod's Temple. The Wailing Wall or Western Wall in Jerusalem is currently the only visible section of the four retaining walls built by Herod, creating a flat platform (the Temple Mount) upon which the Temple was then constructed.
Some of Herod's other achievements include the development of water supplies for Jerusalem, building fortresses such as Masada and Herodium, and founding new cities such as Caesarea Maritima. He and Cleopatra owned a monopoly over the extraction of asphalt from the Dead Sea, which was used in ship building. He leased copper mines on Cyprus from the Roman emperor.
Tuesday, February 9, 2010
Monday, February 8, 2010
The Circumcision Of Jesus
In the beginning of Church History: The Circumcision Of Jesus, And His Presentation In The Temple, Luke 2:21–40
And when eight days were accomplished for the circumcising of the child, his name was called JESUS, who was so named of the angel before he was conceived in the womb. The law, in respect to these transactions, is recorded in Leviticus 12:1-8: For an account of the original consecration of all the first-born to God's service, see Exodus 13:1-2,14-15. Afterwards the tribe of Levi was substituted for the first-born, in the service of the sanctuary, as shown in Numbers 8:13-18, and provision was made for redeeming the first-born, Numbers 18:15-16.
Among the Hebrews a mother was required to remain at home for about forty days after the birth of a male child and about eighty for a female, and during that time she was considered impure, that is, she was not permitted to go to the temple or to engage in religious services with the congregation, Leviticus12:3-4.
And when the days
of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord; Every first-born male child among the Jews was regarded as holy to the Lord, Exodus13:2. By their being holy unto the Lord was meant that unto them belonged the office of priests. It was theirs to be set apart to the service of God -- to offer sacrifice, and to perform the duties of religion. It is probable that at first the duties of religion devolved on the father, and that, when he became infirm or died, that duty devolved on the eldest son; and it is still manifestly proper that where the father is infirm or has deceased, the duty of conducting family worship should be performed by the eldest son. Afterward God chose the tribe of Levi in the place to serve him in the sanctuary, Numbers 8:13-18. Yet still it was proper to present the child to God, and it was required that it should be done with an offering.
And when eight days were accomplished for the circumcising of the child, his name was called JESUS, who was so named of the angel before he was conceived in the womb. The law, in respect to these transactions, is recorded in Leviticus 12:1-8: For an account of the original consecration of all the first-born to God's service, see Exodus 13:1-2,14-15. Afterwards the tribe of Levi was substituted for the first-born, in the service of the sanctuary, as shown in Numbers 8:13-18, and provision was made for redeeming the first-born, Numbers 18:15-16.
Among the Hebrews a mother was required to remain at home for about forty days after the birth of a male child and about eighty for a female, and during that time she was considered impure, that is, she was not permitted to go to the temple or to engage in religious services with the congregation, Leviticus12:3-4.
And when the days
of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord; Every first-born male child among the Jews was regarded as holy to the Lord, Exodus13:2. By their being holy unto the Lord was meant that unto them belonged the office of priests. It was theirs to be set apart to the service of God -- to offer sacrifice, and to perform the duties of religion. It is probable that at first the duties of religion devolved on the father, and that, when he became infirm or died, that duty devolved on the eldest son; and it is still manifestly proper that where the father is infirm or has deceased, the duty of conducting family worship should be performed by the eldest son. Afterward God chose the tribe of Levi in the place to serve him in the sanctuary, Numbers 8:13-18. Yet still it was proper to present the child to God, and it was required that it should be done with an offering.
Friday, February 5, 2010
The Angels Appear to the Shepherds Of Bethlehem
In the beginning of Church History: The Appearance of the Angels to the Shepherds Of Bethlehem, And the "Gloria In Excelsis,"(Doxology) Luke 2:8–20.
Here we have the official announcement and first publishing of our Savior's birth to the world: The angel said unto the shepherds, I bring you glad tidings, a Savior is born.
The messenger employed by God to publish the joyful news of a Savior's birth; the holy angels, heavenly messengers going about doing a heavenly work: it is worth noticing, how serviceable the angels were to Christ upon all occasions, when he was here upon earth; an angel declares his conception; a host of angels publish his birth; in his temptation, an angel strengthens him; in his agony, an angel comforts him; at his resurrection, an angel rolls away the stone from the door of the sepulchre; at his ascension, the angels attend him up to heaven; and at his second coming to judge the world, he shall be revealed from heaven with his mighty angels. And great reason there is that the angels should be this efficient in their attendances upon Christ, who is a head of confirmation to them, as he was a head of redemption to fallen man.
The persons, to whom this joyful message of a Savior's birth is first brought, are the shepherds; The angel said unto the shepherds, Fear not.
1. Because Christ, the great shepherd of his church, had come into the world.
2. Because he was originally promised to shepherds, the old patriarchs, Abraham, Isaac, and Jacob, whose occupations were as shepherds.
The time when these shepherds had the honor of this revelation; it was not when they were asleep on their beds of idleness and sloth, but when they were lying abroad, and watching their flocks. The blessings of heaven usually meet us in the way of an honest and industrious diligence; whereas the idle are fit for nothing but temptation to work upon. If these shepherds had been snoring in their beds, they had no more seen angels, nor yet heard the news of a Savior, than their neighbors.
The nature and quality of the message which the angel brought; it was a message of joy, a message of great joy, a message of great joy unto all people. For here was born a Son, that Son a Prince, that Prince a Savior, that Savior not a particular Savior of the Jews only, but a universal Savior, whose salvation is to the ends of the earth. Well might the angel call it a message, or glad tidings of great joy unto all people!
The ground and occasion of this joy, the foundation of all this good news, which was proclaimed in the ears of a lost world; and that was, the birth of a Savior; Unto you is born this day, in the city of David, a Savior, which is Christ the Lord.
Notes:
1. The incarnation and birth of our Lord Jesus Christ, and his manifestation in our flesh and nature, was and is matter of exceeding joy and rejoicing unto all people.
2. That the great end and design of our Lord's incarnation and coming into the world, was to be the Savior of lost sinners; "Unto you is born a Savior, which is Christ the Lord."5
This shall be a sign (or token) unto you - You shall find this glorious person, however strange it may appear, wrapped in swaddling clothes, lying in a stable! It is by humility that Christ comes to reign; and this is the only way into his kingdom! Pride is the character of all the children of Adam: humility the mark of the Son of God, and of all his followers. Christ came in the way of humility to destroy that pride which is the root of evil in the souls of men. And thus, according to the old medical aphorism, "Opposites are destroyed by their opposites."
Suddenly there was with the angel, a multitude of the heavenly host had just now descended from on high, to honor the new-born Prince of peace, to give his parents the fullest conviction of his glory and excellence, and to teach the shepherds, who were about to be the first proclaimers of the Gospel, what to think and what to speak of him, who, while he appeared as a helpless infant, was the object of worship to the angels of God.
Glory be to God in the highest; on earth peace; good will toward men - The shouts of the multitude are generally broken into short sentences. This rejoicing acclamation strongly represents the piety and benevolence of these heavenly spirits: as if they had said, Glory be to God in the highest heavens: let all the angelic legions resound his praises. For with the Redeemer's birth, peace and all kind of happiness, come down to dwell on earth: yea, the overflowing of Divine good will and favor are now exercised toward men.
The shepherds no sooner heard the news of a Savior, but they ran to Bethlehem to seek him; and though it was at midnight, they did not wait till morning to go. Those that left their beds to attend their flocks, now leave their flocks to inquire after their Savior. A gracious soul no sooner hears where Christ is, but instantly makes out after him, and judges no earthly comfort too dear to be left and forsaken for him. These shepherds showed that they preferred their Savior before their sheep.
These shepherds having found Christ themselves, made him known to others, When they had seen it, they made known abroad the saying, which was told them concerning this child. Those that have found Christ’s comfort, and tasted that the Lord is gracious to themselves, cannot but recommend him to the love and admiration of others.
What effect did this relation have upon the generality of people that heard it? They were amazed and astonished, but did not have faith: The people wondered, but believed not. It is not the hearing of Christ with the hearing of the ear, nor the seeing of Christ with the sight of the outward eye; neither the hearing of his doctrine, nor the sight of his miracles, will work divine faith in the soul, without the concurring operation of the Holy Spirit; the one may make us marvel, but the other makes us believe. All that heard it wondered at these things.
Lastly, note, the effect which these things had upon Mary, quite different from what they had upon the common people; they wondered, she pondered; the things that affected their heads, influenced her heart: She kept all these things, and pondered them in her heart.5
The shepherds returned, glorifying and praising - These simple men, having satisfactory evidence of the truth of the good tidings, and feeling a Divine influence upon their own minds, returned to the care of their flocks, glorifying God for what he had shown them, and for the blessedness which they felt. "Jesus Christ, born of a woman, laid in a stable, proclaimed and ministered to by the heavenly host, should be a subject of frequent contemplation to the pastors of his Church. After having compared the predictions of the prophets with the facts stated in the evangelic history, their own souls being hereby confirmed in these sacred truths, they will return to their flocks, glorifying and praising God for what they had seen and heard in the Gospel history, just as it had been told them in the writings of the prophets; and, preaching these mysteries with the fullest conviction of their truth, they become instruments in the hands of God of begetting the same faith in their hearers; and thus the glory of God and the happiness of his people are both promoted." What subjects for contemplation! - what matter for praise!1
Here we have the official announcement and first publishing of our Savior's birth to the world: The angel said unto the shepherds, I bring you glad tidings, a Savior is born.
The messenger employed by God to publish the joyful news of a Savior's birth; the holy angels, heavenly messengers going about doing a heavenly work: it is worth noticing, how serviceable the angels were to Christ upon all occasions, when he was here upon earth; an angel declares his conception; a host of angels publish his birth; in his temptation, an angel strengthens him; in his agony, an angel comforts him; at his resurrection, an angel rolls away the stone from the door of the sepulchre; at his ascension, the angels attend him up to heaven; and at his second coming to judge the world, he shall be revealed from heaven with his mighty angels. And great reason there is that the angels should be this efficient in their attendances upon Christ, who is a head of confirmation to them, as he was a head of redemption to fallen man.
The persons, to whom this joyful message of a Savior's birth is first brought, are the shepherds; The angel said unto the shepherds, Fear not.
1. Because Christ, the great shepherd of his church, had come into the world.
2. Because he was originally promised to shepherds, the old patriarchs, Abraham, Isaac, and Jacob, whose occupations were as shepherds.
The time when these shepherds had the honor of this revelation; it was not when they were asleep on their beds of idleness and sloth, but when they were lying abroad, and watching their flocks. The blessings of heaven usually meet us in the way of an honest and industrious diligence; whereas the idle are fit for nothing but temptation to work upon. If these shepherds had been snoring in their beds, they had no more seen angels, nor yet heard the news of a Savior, than their neighbors.
The nature and quality of the message which the angel brought; it was a message of joy, a message of great joy, a message of great joy unto all people. For here was born a Son, that Son a Prince, that Prince a Savior, that Savior not a particular Savior of the Jews only, but a universal Savior, whose salvation is to the ends of the earth. Well might the angel call it a message, or glad tidings of great joy unto all people!
The ground and occasion of this joy, the foundation of all this good news, which was proclaimed in the ears of a lost world; and that was, the birth of a Savior; Unto you is born this day, in the city of David, a Savior, which is Christ the Lord.
Notes:
1. The incarnation and birth of our Lord Jesus Christ, and his manifestation in our flesh and nature, was and is matter of exceeding joy and rejoicing unto all people.
2. That the great end and design of our Lord's incarnation and coming into the world, was to be the Savior of lost sinners; "Unto you is born a Savior, which is Christ the Lord."5
This shall be a sign (or token) unto you - You shall find this glorious person, however strange it may appear, wrapped in swaddling clothes, lying in a stable! It is by humility that Christ comes to reign; and this is the only way into his kingdom! Pride is the character of all the children of Adam: humility the mark of the Son of God, and of all his followers. Christ came in the way of humility to destroy that pride which is the root of evil in the souls of men. And thus, according to the old medical aphorism, "Opposites are destroyed by their opposites."
Suddenly there was with the angel, a multitude of the heavenly host had just now descended from on high, to honor the new-born Prince of peace, to give his parents the fullest conviction of his glory and excellence, and to teach the shepherds, who were about to be the first proclaimers of the Gospel, what to think and what to speak of him, who, while he appeared as a helpless infant, was the object of worship to the angels of God.
Glory be to God in the highest; on earth peace; good will toward men - The shouts of the multitude are generally broken into short sentences. This rejoicing acclamation strongly represents the piety and benevolence of these heavenly spirits: as if they had said, Glory be to God in the highest heavens: let all the angelic legions resound his praises. For with the Redeemer's birth, peace and all kind of happiness, come down to dwell on earth: yea, the overflowing of Divine good will and favor are now exercised toward men.
The shepherds no sooner heard the news of a Savior, but they ran to Bethlehem to seek him; and though it was at midnight, they did not wait till morning to go. Those that left their beds to attend their flocks, now leave their flocks to inquire after their Savior. A gracious soul no sooner hears where Christ is, but instantly makes out after him, and judges no earthly comfort too dear to be left and forsaken for him. These shepherds showed that they preferred their Savior before their sheep.
These shepherds having found Christ themselves, made him known to others, When they had seen it, they made known abroad the saying, which was told them concerning this child. Those that have found Christ’s comfort, and tasted that the Lord is gracious to themselves, cannot but recommend him to the love and admiration of others.
What effect did this relation have upon the generality of people that heard it? They were amazed and astonished, but did not have faith: The people wondered, but believed not. It is not the hearing of Christ with the hearing of the ear, nor the seeing of Christ with the sight of the outward eye; neither the hearing of his doctrine, nor the sight of his miracles, will work divine faith in the soul, without the concurring operation of the Holy Spirit; the one may make us marvel, but the other makes us believe. All that heard it wondered at these things.
Lastly, note, the effect which these things had upon Mary, quite different from what they had upon the common people; they wondered, she pondered; the things that affected their heads, influenced her heart: She kept all these things, and pondered them in her heart.5
The shepherds returned, glorifying and praising - These simple men, having satisfactory evidence of the truth of the good tidings, and feeling a Divine influence upon their own minds, returned to the care of their flocks, glorifying God for what he had shown them, and for the blessedness which they felt. "Jesus Christ, born of a woman, laid in a stable, proclaimed and ministered to by the heavenly host, should be a subject of frequent contemplation to the pastors of his Church. After having compared the predictions of the prophets with the facts stated in the evangelic history, their own souls being hereby confirmed in these sacred truths, they will return to their flocks, glorifying and praising God for what they had seen and heard in the Gospel history, just as it had been told them in the writings of the prophets; and, preaching these mysteries with the fullest conviction of their truth, they become instruments in the hands of God of begetting the same faith in their hearers; and thus the glory of God and the happiness of his people are both promoted." What subjects for contemplation! - what matter for praise!1
Thursday, February 4, 2010
The Birth of Jesus
In the beginning of Church History: The Birth of Jesus in Bethlehem, Luke 2:1–7.
The conclusion of Luke chapter 1 acquainted us with the birth of John the Baptist; the beginning of this chapter relates the birth of our Savior Jesus Christ, and the remarkable circumstances which did attend it. The place where he was born was not at Nazareth, but at Bethlehem, according to the prediction of the prophet Micah, Micah 5:2. "And thou Bethlehem, in the land of Judah, art not the least among the princes of Judah, for out of thee shall come a Governor that shall rule my people Israel."
We may suppose, that the blessed virgin little thought of changing her place, but to have been delivered of her holy burden at Nazareth, where it was conceived. Her house at Nazareth was honored by the presence of the angel; yea, by the overshadowing of the Holy Ghost: that house therefore, we may suggest, was most satisfactory to the virgin's desires. But he that made the choice of the womb where his son should be conceived would also choose the place where his son should be born. And this place, many hundred years before the nativity, was foretold should be Bethlehem.
How remarkable the providence of God was in bringing the virgin up from Nazareth the Bethlehem so that Christ, as it was prophesied of him, might be born there. Augustus, the Roman emperor, to whom the nation of the Jews was now become tributary, puts forth a decree, that all the Roman empire should have their names and families enrolled, in order to their being taxed. This edict required, that every family should return to that city to which they did belong, to be enrolled and taxed there.
Accordingly, Joseph and Mary, being of the house and lineage of David, have returned to Bethlehem, the city of David, where, according to the prophecy, the Messiahs was to be born.
Notice how the wisdom of God overrules the actions of men, for higher or nobler ends than what they aimed at. The emperor's aim was by this edict to fill his coffers. God's end was to fulfill his prophecies. Notice how readily Joseph and Mary yielded obedience to the edict and decree of this heathen emperor. It was no less than four days journey from Nazareth to Bethlehem: how just an excuse might the virgin have pleaded for her absence! What woman ever undertook so hazardous a journey so near her delivery? And Joseph, no doubt, was sufficiently unwilling to draw her forth into so manifest a hazard. But as the emperor's command was peremptory, so their obedience was exemplary. We must not plead difficulty for withdrawing our obedience to supreme commands. How did our blessed Savior, even in the womb of his mother, yield homage to civil rulers and governors!
The first lesson which Christ's example taught the world was loyalty and obedience to the supreme magistrate. After many weary steps, the holy virgin comes to Bethlehem, where every house is taken up by reason of the great confluence of people that came to be taxed; and there is no room for Christ but in a stable: the stable is our Lord's palace, the manger is his cradle.
This was an early indication that our Lord's kingdom was not of this world!
Yet some observe a mystery in all this: an inn is domus publici juris, not a private house, but open and free for all passengers, and a stable is the commonest place in the inn; to mind us, that he who was born there, would be a common Savior to high and low, noble and base, rich and poor, Jew and Gentile; called therefore so often the Son of man; the design of his birth being the benefit of mankind.
The conclusion of Luke chapter 1 acquainted us with the birth of John the Baptist; the beginning of this chapter relates the birth of our Savior Jesus Christ, and the remarkable circumstances which did attend it. The place where he was born was not at Nazareth, but at Bethlehem, according to the prediction of the prophet Micah, Micah 5:2. "And thou Bethlehem, in the land of Judah, art not the least among the princes of Judah, for out of thee shall come a Governor that shall rule my people Israel."
We may suppose, that the blessed virgin little thought of changing her place, but to have been delivered of her holy burden at Nazareth, where it was conceived. Her house at Nazareth was honored by the presence of the angel; yea, by the overshadowing of the Holy Ghost: that house therefore, we may suggest, was most satisfactory to the virgin's desires. But he that made the choice of the womb where his son should be conceived would also choose the place where his son should be born. And this place, many hundred years before the nativity, was foretold should be Bethlehem.
How remarkable the providence of God was in bringing the virgin up from Nazareth the Bethlehem so that Christ, as it was prophesied of him, might be born there. Augustus, the Roman emperor, to whom the nation of the Jews was now become tributary, puts forth a decree, that all the Roman empire should have their names and families enrolled, in order to their being taxed. This edict required, that every family should return to that city to which they did belong, to be enrolled and taxed there.
Accordingly, Joseph and Mary, being of the house and lineage of David, have returned to Bethlehem, the city of David, where, according to the prophecy, the Messiahs was to be born.
Notice how the wisdom of God overrules the actions of men, for higher or nobler ends than what they aimed at. The emperor's aim was by this edict to fill his coffers. God's end was to fulfill his prophecies. Notice how readily Joseph and Mary yielded obedience to the edict and decree of this heathen emperor. It was no less than four days journey from Nazareth to Bethlehem: how just an excuse might the virgin have pleaded for her absence! What woman ever undertook so hazardous a journey so near her delivery? And Joseph, no doubt, was sufficiently unwilling to draw her forth into so manifest a hazard. But as the emperor's command was peremptory, so their obedience was exemplary. We must not plead difficulty for withdrawing our obedience to supreme commands. How did our blessed Savior, even in the womb of his mother, yield homage to civil rulers and governors!
The first lesson which Christ's example taught the world was loyalty and obedience to the supreme magistrate. After many weary steps, the holy virgin comes to Bethlehem, where every house is taken up by reason of the great confluence of people that came to be taxed; and there is no room for Christ but in a stable: the stable is our Lord's palace, the manger is his cradle.
This was an early indication that our Lord's kingdom was not of this world!
Yet some observe a mystery in all this: an inn is domus publici juris, not a private house, but open and free for all passengers, and a stable is the commonest place in the inn; to mind us, that he who was born there, would be a common Savior to high and low, noble and base, rich and poor, Jew and Gentile; called therefore so often the Son of man; the design of his birth being the benefit of mankind.
Wednesday, February 3, 2010
The Benediction of Zacharias
In the beginning of Church History: The Benedictus (Benediction) of Zacharias, Luke 1:67–80.
No sooner was Zacharias recovered and restored to his speech, but he sings the praises of his Redeemer, and offers up a thanksgiving to God; the best return we can make to God for the use of our tongues, for the giving or restoring of our speech, is to publish our Creator's praise, to plead his case, and vindicate his honor.
What it is that Zacharias makes the subject-matter of his song: what is the particular and special mercy which he praises and blesses God for? It is not for his own particular and private mercy; namely, the recovery of his speech, though undoubtedly he was very thankful to God for that mercy; but he blesses and praises God for catholic and universal mercies bestowed upon his church and people: he doth not say, Blessed be the Lord God of Israel, that hath visited me in mercy, that hath once more loosened my tongue, and restored my speech: but, "Blessed be the Lord that hath visited and redeemed his people."
It is both the duty and disposition of a gracious soul, to abound in praise and thankfulness to God, more for universal mercies towards the church of God, than for any particular and private mercies however great towards himself; "Blessed be God for visiting and redeeming his people."
In this evangelical hymn there is a prophetical prediction, both concerning Christ, and concerning John. Concerning Christ, he declares, that God the Father had sent him of his free mercy and rich grace, yet in performance of his truth and faithfulness; and according to his promise and oath which he had made to Abraham, and the fathers of the Old Testament.
He blesses God for the comprehensive blessing of the Messiah; "Blessed be the Lord God of Israel, who hath visited his people:" namely, in his Son's incarnation. The Lord Jesus Christ, in the fullness of time, made such a visit to this sinful world, as men and angels admired at, and will admire to all eternity.
The special benefit of this gracious and merciful visitation was the redemption of a lost world; he hath visited and redeemed his people. This implies that the bondage, which we were under to sin and Satan, and expresses the great love of Christ, in buying our lives with his dearest blood; and both by price and power rescuing us out of the hands of our spiritual enemies.
The character given of this Savior and Redeemer; he is a horn of salvation; that is, a royal and glorious, a strong and powerful Savior to his church and people. The horn, in scripture, signifies glory and dignity, strength and power; as the beauty, so the strength of the beast lies in its horn: now Christ being styled a horn of salvation, intimates, that he himself is a royal and princely Savior, and that the salvation which he brings, is great and plentiful, glorious and powerful; "God has raised up a horn of salvation for us in the house of his servant David."
The nature and quality of that salvation and deliverance, which the Son of God came to accomplish for us; not a temporal deliverance, as the Jews expected, from the power of the Romans; but spiritual, from the hands of sin and Satan, death and hell: his design was to purchase a spiritual freedom and liberty for us, "that we might be enabled to serve him without fear;" that is, without the servile and offending fear of a slave, but with the dutiful and ingenuous fear of a child: and this in "holiness and righteousness;" that is, in the duties of the first and second table, "all the days of our life."
Believers, who were slaves of Satan, are by Christ made God's free men. Secondly, that as such, they owe God a service, a willing, cheerful, and delightful service, without fear; and a constant, persevering service all the days of their life that "we being delivered out of the hands, of all who hate us."
The source and fountain from which this glorious Savior and gracious salvation did arise and spring; namely, from the mercy and faithfulness of God; "To perform the mercy promised to our forefathers, and to remember his holy covenant, the oath which he swore to our father Abraham."
Learn hence, that the Lord Jesus Christ, the mercy of mercies, was graciously promised, and faithfully performed, by God to his church and people. Christ was a free and full mercy; a suitable, unsearchable, and everlasting mercy; which God graciously promised in the beginning of time, and faithfully performed in the fullness of time. Thus far this hymn of Zacharias respects the Messiah.
How he now turns himself to his child, and prophesies concerning him: And you, child, shall be called the prophet of the Highest: for you shall go before the face of the Lord to prepare his ways; To give knowledge of salvation unto his people by the remission of their sins,
The nature of his office, "thou shalt be a prophet;" was not a common and ordinary one, but a prophet of the highest rank; the messenger of the Lord of Hosts. A prophet thou shalt be and more than a prophet.
As the nature of his office was important, so was the quality of his work: "Thou shalt go before the face of the Lord, to prepare his way:" you will be an forerunner to the Most High; you will prepare the way before him, and make men fit and ready to receive this mighty Savior. This, child, shalt be as the morning star, to foretell the glorious arising of this Sun of Righteousness.
It is the highest honor and dignity to serve Christ in the quality and relation of a prophet. It is the office and duty of the prophets of Christ, to prepare and make fit the hearts of men, to receive and embrace him.
Zacharias having spoken a few words concerning his son, returns instantly to celebrate the praises of our Savior, comparing him to the rising sun, which shined forth in the brightness of his gospel, to enlighten the dark corners of the world: "Through the tender mercies of our God, whereby the day-spring from on high hath visited us, to give light to them that sit in darkness."
From this we can understand that:
1. Jesus Christ is that true Sun of Righteousness, which in the fullness of time did spring from on high to visit a lost and undone world.
2. The great errand of Christ's coming into the world, and the particular end of his appearing in the flesh, was "to give light to them that sit in darkness."
3. It was nothing less than infinite mercy, and bowels of compassion in God and Christ, which inclined him to come from on high, to visit them that sit in darkness: "Through the tender bowels of mercy in our God, whereby his own and only son sprung from on high to visit us here below, who sat in darkness and the shadow of death; and to guide our feet unto the way that leads to everlasting peace."
No sooner was Zacharias recovered and restored to his speech, but he sings the praises of his Redeemer, and offers up a thanksgiving to God; the best return we can make to God for the use of our tongues, for the giving or restoring of our speech, is to publish our Creator's praise, to plead his case, and vindicate his honor.
What it is that Zacharias makes the subject-matter of his song: what is the particular and special mercy which he praises and blesses God for? It is not for his own particular and private mercy; namely, the recovery of his speech, though undoubtedly he was very thankful to God for that mercy; but he blesses and praises God for catholic and universal mercies bestowed upon his church and people: he doth not say, Blessed be the Lord God of Israel, that hath visited me in mercy, that hath once more loosened my tongue, and restored my speech: but, "Blessed be the Lord that hath visited and redeemed his people."
It is both the duty and disposition of a gracious soul, to abound in praise and thankfulness to God, more for universal mercies towards the church of God, than for any particular and private mercies however great towards himself; "Blessed be God for visiting and redeeming his people."
In this evangelical hymn there is a prophetical prediction, both concerning Christ, and concerning John. Concerning Christ, he declares, that God the Father had sent him of his free mercy and rich grace, yet in performance of his truth and faithfulness; and according to his promise and oath which he had made to Abraham, and the fathers of the Old Testament.
He blesses God for the comprehensive blessing of the Messiah; "Blessed be the Lord God of Israel, who hath visited his people:" namely, in his Son's incarnation. The Lord Jesus Christ, in the fullness of time, made such a visit to this sinful world, as men and angels admired at, and will admire to all eternity.
The special benefit of this gracious and merciful visitation was the redemption of a lost world; he hath visited and redeemed his people. This implies that the bondage, which we were under to sin and Satan, and expresses the great love of Christ, in buying our lives with his dearest blood; and both by price and power rescuing us out of the hands of our spiritual enemies.
The character given of this Savior and Redeemer; he is a horn of salvation; that is, a royal and glorious, a strong and powerful Savior to his church and people. The horn, in scripture, signifies glory and dignity, strength and power; as the beauty, so the strength of the beast lies in its horn: now Christ being styled a horn of salvation, intimates, that he himself is a royal and princely Savior, and that the salvation which he brings, is great and plentiful, glorious and powerful; "God has raised up a horn of salvation for us in the house of his servant David."
The nature and quality of that salvation and deliverance, which the Son of God came to accomplish for us; not a temporal deliverance, as the Jews expected, from the power of the Romans; but spiritual, from the hands of sin and Satan, death and hell: his design was to purchase a spiritual freedom and liberty for us, "that we might be enabled to serve him without fear;" that is, without the servile and offending fear of a slave, but with the dutiful and ingenuous fear of a child: and this in "holiness and righteousness;" that is, in the duties of the first and second table, "all the days of our life."
Believers, who were slaves of Satan, are by Christ made God's free men. Secondly, that as such, they owe God a service, a willing, cheerful, and delightful service, without fear; and a constant, persevering service all the days of their life that "we being delivered out of the hands, of all who hate us."
The source and fountain from which this glorious Savior and gracious salvation did arise and spring; namely, from the mercy and faithfulness of God; "To perform the mercy promised to our forefathers, and to remember his holy covenant, the oath which he swore to our father Abraham."
Learn hence, that the Lord Jesus Christ, the mercy of mercies, was graciously promised, and faithfully performed, by God to his church and people. Christ was a free and full mercy; a suitable, unsearchable, and everlasting mercy; which God graciously promised in the beginning of time, and faithfully performed in the fullness of time. Thus far this hymn of Zacharias respects the Messiah.
How he now turns himself to his child, and prophesies concerning him: And you, child, shall be called the prophet of the Highest: for you shall go before the face of the Lord to prepare his ways; To give knowledge of salvation unto his people by the remission of their sins,
The nature of his office, "thou shalt be a prophet;" was not a common and ordinary one, but a prophet of the highest rank; the messenger of the Lord of Hosts. A prophet thou shalt be and more than a prophet.
As the nature of his office was important, so was the quality of his work: "Thou shalt go before the face of the Lord, to prepare his way:" you will be an forerunner to the Most High; you will prepare the way before him, and make men fit and ready to receive this mighty Savior. This, child, shalt be as the morning star, to foretell the glorious arising of this Sun of Righteousness.
It is the highest honor and dignity to serve Christ in the quality and relation of a prophet. It is the office and duty of the prophets of Christ, to prepare and make fit the hearts of men, to receive and embrace him.
Zacharias having spoken a few words concerning his son, returns instantly to celebrate the praises of our Savior, comparing him to the rising sun, which shined forth in the brightness of his gospel, to enlighten the dark corners of the world: "Through the tender mercies of our God, whereby the day-spring from on high hath visited us, to give light to them that sit in darkness."
From this we can understand that:
1. Jesus Christ is that true Sun of Righteousness, which in the fullness of time did spring from on high to visit a lost and undone world.
2. The great errand of Christ's coming into the world, and the particular end of his appearing in the flesh, was "to give light to them that sit in darkness."
3. It was nothing less than infinite mercy, and bowels of compassion in God and Christ, which inclined him to come from on high, to visit them that sit in darkness: "Through the tender bowels of mercy in our God, whereby his own and only son sprung from on high to visit us here below, who sat in darkness and the shadow of death; and to guide our feet unto the way that leads to everlasting peace."
Tuesday, February 2, 2010
The Birth of John the Baptist
In the beginning of Church History: The Birth of John the Baptist, Luke 1:57–66.
The angel told Mary, Luke 1:36, that it was then the sixth month with her; after this Mary was with her about three months, which made up her full time; so she delivered, and brought forth a son, to show the truth of God's promises, that we may all learn to give credit to his word. The neighbors and Cousins of Elisabeth came, to rejoice with her, which was according to the custom of friends to this day.3
And it came to pass, that on the eighth day they came to circumcise the child; Circumcision was a religious ceremony, performed, according to the law of Moses, as a rite essential to the admission of any one to the Jewish communion. It was performed upon infant children of Jewish parents, when they were eight days old; and upon those who had not been thus circumcised in infancy, at the time of their conversion to Judaism, at whatever period of their lives this might be. It corresponded, therefore, in many respects, to the baptismal ceremony of the Christian dispensation, as practiced by most denominations. and they called him, after the name of his father; that is, they proposed to call him Zachariah.
And his mother answered and said, Not so; but he shall be called John. This is the name which the angel desired should be given him, Luke 1:13, and of which Zacharias by writing had informed his wife. And they said to her, There is none of your kindred that are called by this name. 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. They made signs to his father - Who, it appears from this, was deaf as well as dumb; otherwise they might have asked him, and obtained his answer in this way.2 He asked for a writing tablet, and wrote, saying, His name is John. And they all marveled.
His mouth was opened, That is, he was enabled to speak. For nine months he had been dumb, and it is probable that they supposed that he had been afflicted with a paralytic affection, and that he would not recover. Hence their amazement when he spoke. For one act of disbelief all this calamity had come upon him and it had not come without effect. With true gratitude he offered praise to God for the birth of a son, and for his restoration to the blessings of speech.2
And fear came - Seeing what they might have thought a paralytic affection so suddenly and effectually healed. The inhabitants of Hebron and its environs, who were well acquainted with the circumstances of Zacharias and Elisabeth, perceived that God had in a remarkable manner visited them; and this begot in their minds a more than ordinary reverence for the Supreme Being. Thus the salvation of one often becomes an instrument of good to the souls of many. The inhabitants of this hill country seem to have been an open, honest-hearted, generous people; who were easily led to acknowledge the interposition of God, and to rejoice in the comfort and welfare of each other. The people of the country are more remarkable for these qualities than those in towns and cities. The latter, through that evil communication which corrupts good manners, are generally profligate, selfish, regardless of God, and inattentive to the operation of his hands.
The angel told Mary, Luke 1:36, that it was then the sixth month with her; after this Mary was with her about three months, which made up her full time; so she delivered, and brought forth a son, to show the truth of God's promises, that we may all learn to give credit to his word. The neighbors and Cousins of Elisabeth came, to rejoice with her, which was according to the custom of friends to this day.3
And it came to pass, that on the eighth day they came to circumcise the child; Circumcision was a religious ceremony, performed, according to the law of Moses, as a rite essential to the admission of any one to the Jewish communion. It was performed upon infant children of Jewish parents, when they were eight days old; and upon those who had not been thus circumcised in infancy, at the time of their conversion to Judaism, at whatever period of their lives this might be. It corresponded, therefore, in many respects, to the baptismal ceremony of the Christian dispensation, as practiced by most denominations. and they called him, after the name of his father; that is, they proposed to call him Zachariah.
And his mother answered and said, Not so; but he shall be called John. This is the name which the angel desired should be given him, Luke 1:13, and of which Zacharias by writing had informed his wife. And they said to her, There is none of your kindred that are called by this name. 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. They made signs to his father - Who, it appears from this, was deaf as well as dumb; otherwise they might have asked him, and obtained his answer in this way.2 He asked for a writing tablet, and wrote, saying, His name is John. And they all marveled.
His mouth was opened, That is, he was enabled to speak. For nine months he had been dumb, and it is probable that they supposed that he had been afflicted with a paralytic affection, and that he would not recover. Hence their amazement when he spoke. For one act of disbelief all this calamity had come upon him and it had not come without effect. With true gratitude he offered praise to God for the birth of a son, and for his restoration to the blessings of speech.2
And fear came - Seeing what they might have thought a paralytic affection so suddenly and effectually healed. The inhabitants of Hebron and its environs, who were well acquainted with the circumstances of Zacharias and Elisabeth, perceived that God had in a remarkable manner visited them; and this begot in their minds a more than ordinary reverence for the Supreme Being. Thus the salvation of one often becomes an instrument of good to the souls of many. The inhabitants of this hill country seem to have been an open, honest-hearted, generous people; who were easily led to acknowledge the interposition of God, and to rejoice in the comfort and welfare of each other. The people of the country are more remarkable for these qualities than those in towns and cities. The latter, through that evil communication which corrupts good manners, are generally profligate, selfish, regardless of God, and inattentive to the operation of his hands.
Monday, February 1, 2010
The Song of the Virgin Mary
In the beginning of Church History: The Magnificat (The Song) of the Virgin Mary, Luke 1:46–56.
This is the first canticles, or song of praise, recorded in the New Testament, composed by the blessed virgin with unspeakable joy, for designing her to be the instrument of the conception and birth of the Savior of the world.
We observe:
1. The manner of her praise; the soul and spirit bear their part in the work of thanksgiving, My soul does magnify, my spirit has rejoiced. As the sweetest music is made in the belly of the instrument, so the most delightful praise arises from the bottom of the heart.
2. The object of her praise; she does not magnify herself, but the Lord; yet, she does not rejoice so much in her son, as in her Savior. She does implicitly own and confess herself a sinner; for none need a Savior, but a sinner. By rejoicing in Christ as her Savior, she declares how she values herself, rather by her spiritual relation to Christ as his member, than by her natural relation to him as his mother; she might have been miserable, notwithstanding she bore him as her son, had she not believed in him as her Savior: therefore she sings, My spirit has rejoiced in God my Savior.
3. How she admires and magnifies God's peculiar favor towards herself, in casting an eye upon her poverty and low condition; that she, a poor, obscure maid, unknown to the world, should be looked upon with an eye of regard by him that dwells in the highest heavens. As God magnified her, she magnified him, giving all honor and glory to him that had dignified and exalted her. He that is mighty hath done for me great things, and glorified be his name.
4. She thankfully takes notice, that it was not only a high honor, but a lasting honor, which was conferred upon her. All generations shall call me blessed. She beholds an infinite, a lasting honor prepared for her, as being the mother of an universal and everlasting blessing, which all former ages had desired, and all succeeding ages should rejoice in, and proclaim her happy, for being the instrument of.
5. How the holy virgin passes from the consideration of her personal privileges, to the universal goodness of God; showing us, that the mercies and favors of God, were not confined and limited to herself, But his mercy is on all them that fear him, throughout all generations. She declares the general providence of God towards all persons, his mercy to the pious, his mercy is on all them that fear him; his justice on the proud, he has put down the mighty from their seats, and scattered the proud in the imagination of their hearts; his bounty to the poor, he fills the hungry with good things.
We learn the Excellency and advantageous usefulness of the grace of humility; how good it is to be meek and lowly in heart. this will render us lovely in God's eye, and though the world may trample upon us, he will exalt us to the admiration of ourselves, and the envy of our despisers.
Note, how she magnifies the special grace of God in our redemption; He has helped his servant Israel; that is, blessed them with a Savior, who lived in the faith, hope, and expectation, of the promised Messiah, and this blessing, she declares, was
1. The result of great mercy, He remembering his mercy, has helped his servant Israel.
2. The effect of his truth and faithfulness in his promises, as he promised to our forefathers, Abraham and his seed for ever.
The appearance of the promised Messiah, in the fullness of time, in order to the redemption and salvation of a lost world, it was the fruit of God's tender love, and the effect of his faithfulness in the promises made of old, to his church and children: He has helped his servant Israel, in remembrance of his mercy, as he spoke to our forefathers, to Abraham, and to his seed for ever.
This is the first canticles, or song of praise, recorded in the New Testament, composed by the blessed virgin with unspeakable joy, for designing her to be the instrument of the conception and birth of the Savior of the world.
We observe:
1. The manner of her praise; the soul and spirit bear their part in the work of thanksgiving, My soul does magnify, my spirit has rejoiced. As the sweetest music is made in the belly of the instrument, so the most delightful praise arises from the bottom of the heart.
2. The object of her praise; she does not magnify herself, but the Lord; yet, she does not rejoice so much in her son, as in her Savior. She does implicitly own and confess herself a sinner; for none need a Savior, but a sinner. By rejoicing in Christ as her Savior, she declares how she values herself, rather by her spiritual relation to Christ as his member, than by her natural relation to him as his mother; she might have been miserable, notwithstanding she bore him as her son, had she not believed in him as her Savior: therefore she sings, My spirit has rejoiced in God my Savior.
3. How she admires and magnifies God's peculiar favor towards herself, in casting an eye upon her poverty and low condition; that she, a poor, obscure maid, unknown to the world, should be looked upon with an eye of regard by him that dwells in the highest heavens. As God magnified her, she magnified him, giving all honor and glory to him that had dignified and exalted her. He that is mighty hath done for me great things, and glorified be his name.
4. She thankfully takes notice, that it was not only a high honor, but a lasting honor, which was conferred upon her. All generations shall call me blessed. She beholds an infinite, a lasting honor prepared for her, as being the mother of an universal and everlasting blessing, which all former ages had desired, and all succeeding ages should rejoice in, and proclaim her happy, for being the instrument of.
5. How the holy virgin passes from the consideration of her personal privileges, to the universal goodness of God; showing us, that the mercies and favors of God, were not confined and limited to herself, But his mercy is on all them that fear him, throughout all generations. She declares the general providence of God towards all persons, his mercy to the pious, his mercy is on all them that fear him; his justice on the proud, he has put down the mighty from their seats, and scattered the proud in the imagination of their hearts; his bounty to the poor, he fills the hungry with good things.
We learn the Excellency and advantageous usefulness of the grace of humility; how good it is to be meek and lowly in heart. this will render us lovely in God's eye, and though the world may trample upon us, he will exalt us to the admiration of ourselves, and the envy of our despisers.
Note, how she magnifies the special grace of God in our redemption; He has helped his servant Israel; that is, blessed them with a Savior, who lived in the faith, hope, and expectation, of the promised Messiah, and this blessing, she declares, was
1. The result of great mercy, He remembering his mercy, has helped his servant Israel.
2. The effect of his truth and faithfulness in his promises, as he promised to our forefathers, Abraham and his seed for ever.
The appearance of the promised Messiah, in the fullness of time, in order to the redemption and salvation of a lost world, it was the fruit of God's tender love, and the effect of his faithfulness in the promises made of old, to his church and children: He has helped his servant Israel, in remembrance of his mercy, as he spoke to our forefathers, to Abraham, and to his seed for ever.
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