Luke 1
Vincent's Word Studies
Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us,
Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word;
Thrust out (ἐπαναγαγεῖν)

Rev., put out. The special nautical word for putting out to sea.

Taught (ἐδίδασκεν)

The imperfect. He continued the teaching he had begun on the shore.

It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus,
Launch out

Rev., put out. The singular number, addressed to Peter as master of the craft.

Let down (χαλάσατε)

The plural, addressed to the whole of the boat's crew. Originally, to slacken or loosen, as a bowstring or the reins of horses; hence to let sink as a net. Also of unbarring a door. Metaphorically, to be indulgent, to pardon. The word occurs in the New Testament seven times, and five of these in Luke. He uses it of letting down Paul in a basket at Damascus (Acts 9:25); of striking a ship's sails, and of letting down a boat into the sea (Acts 27:17, Acts 27:30). Matthew, Mark, and John use βάλλω, or ἀμφιβάλλω, for casting a net (Matthew 4:18; Matthew 13:47; Mark 1:16; John 21:6), which appears also in the compound noun for a casting-net (ἀμφίβληστρον, see on Matthew 4:18). The word used by Luke was in common use in medical writings, to denote relaxation of the limbs; loosening of bandages; abatement of sickness; letting herbs down into a vessel to be steeped.

That thou mightest know the certainty of those things, wherein thou hast been instructed.
Master (ἐπιστάτα)

Used by Luke only, and always with reference to Jesus. He never uses Rabbi, as John especially. Wyc., commander.

Toiled (κοπιάσαντες)

From κόπος, suffering, weariness; and therefore indicating exhausting toil.

At thy word (ἐπί)

Relying on: on the ground of.

The net (δίκτυον)

A general term for a net, whether for fish or fowl. See on Matthew 4:18. Some, as Rev., read τὰ δίκτυα, the nets.

Brake (διεῤῥήγνυτο)

Some texts read διερήσσετο, from the later form of the verb. The difference is unimportant. The A. V. fails to give the force of the imperfect, were breaking, as Rev.; or even better, possibly, began to break. Trench suggests were at the point to break. The word occurs also at Luke 8:29; Acts 14:14, and only twice beside in the New Testament. Luke alone uses the two compounds περιῤῥήγνυμι, of rending off clothes (see on Acts 16:22), and, προσρήγνυμι to beat violently (Luke 6:48, Luke 6:49). See on those passages. All the words occur in medical writings.

There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth.
And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.
They beckoned (κατένευσαν)

The word originally means to nod assent, and so, generally, to make a sign. They made signs because of the distance of the other boat; hardly, as has been suggested, because they were too much amazed to speak.

Help (συλλαβέσθαι)

Lit., take hold with. Compare Philippians 4:3.

Began to sink (βυθίζεσθαι)

Only here and 1 Timothy 6:9, of drowning men in destruction. From βυθός, the depth. Wyc., they were almost drenched.

And they had no child, because that Elisabeth was barren, and they both were now well stricken in years.
Fell down at Jesus' knees

Compare Sophocles, "Oedipus at Colonus," 1605:

"Zeus from the dark depths thundered, and the girls

Heard it, and shuddering, at their father's knees

Falling, they wept."

And it came to pass, that while he executed the priest's office before God in the order of his course,
He was astonished (θάμβος περιέσχεν αὐτὸν)

Lit., amazement encompassed him. See on 1 Peter 2:6.

The draught (τῇ ἄγρα)

The word is used both of the act of catching and of that which is caught. In Luke 5:4 it has the former sense: "let down your net for catching:" here, the latter, the catch or haul.

According to the custom of the priest's office, his lot was to burn incense when he went into the temple of the Lord.
Partners (κοινωνοὶ)

In Luke 5:7 the word rendered partners is μέτοχοι; from μετά, with, and ἔχω, to have. The word here denotes a closer association, a common interest. The kindred noun, κοινωνία, fellowship, is used of the fellowship of believers with Christ (1 Corinthians 1:9); the communion of the body and blood of Christ (1 Corinthians 10:16); the communion of the Holy Ghost (2 Corinthians 13:14). The persons referred to in Luke 5:7 might have been only hired workmen (Mark 1:20), temporarily associated with the principals.

Thou shalt catch (ἔσῃ ζωγρῶν)

Lit., thou shalt be catching, the participle and finite verb denoting that this is to be his habitual calling. Both Matthew and Mark make the promise to be addressed to Peter and his companions; Luke to Peter alone. The verb ζωγρέω, to catch, is compounded of ζωός, living, and ἀγρεύω, to catch or take. Hence, lit., to take alive: in war, to take captive, instead of killing. Thus Homer, when Menelaus threatens the prostrate Adrastus:

"Adrastus clasped the warrior's knees and said,

O son of Atreus, take me prisoner" (ζώγρει).

Iliad, vi., 45, 6; compare Iliad, x., 378.

So Herodotus: "The Persians took Sardis, and captured Croesus himself alive" (ἔξώγρημαν). - I., 86.

There is certainly a reason for the use of this term, as indicating that Christ's ministers are called to win men to life. Compare 2 Timothy 2:26, where, according to the best supported rendering, the servant of God is represented as taking men alive out of the power of Satan, to be preserved unto the will of God; i.e., as instruments of his will (compare A. V. and Rev.). The word thus contains in itself an answer to the sneering remark of the Apostate Julian, that Christ aptly termed his apostles fishers; "for, as the fisherman draws out the fish from waters where they were free and happy, to an element in which they cannot breathe, but must presently perish, so did these."

And the whole multitude of the people were praying without at the time of incense.
And there appeared unto him an angel of the Lord standing on the right side of the altar of incense.
Full of leprosy

Matthew and Mark have simply a leper. The expression, full of leprosy, seems to be used here with professional accuracy. Leprosy was known among physicians under three forms: the dull white, the clear white, and the black. Luke means to describe an aggravated case. The word full in this connection is often used by medical writers, as, full of disease; the veins full of blood; the ears full of roaring.

Make me clean (καθαρίσαι)

All three evangelists say cleanse instead of heal, because of the notion of uncleanness which specially attached to this malady.

And when Zacharias saw him, he was troubled, and fear fell upon him.
I will (θέλω)

See on Matthew 1:19.

Be thou clean (καθαρίσθητι)

Rev., more accurately, gives the force of the passive voice, be thou made clean.

But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John.
He charged (παρήγγειλεν)

A strong word, often of military orders. Aristotle uses it of a physician: to prescribe. Mark has ἐμβριμησάμενος, strictly or sternly charged. See on Mark 1:43.

No one (μηδενὶ)

The conditional negative: no one that he might chance to meet.

Go, shew thyself

A lively change from the narrative to direct address.

And thou shalt have joy and gladness; and many shall rejoice at his birth.
Went abroad (διήρχετο)

Διά throughout the region. Wyc., the word walked about.

Came together (σηνήρχοντο)

Imperfect. Kept coming together, or were coming.

To be healed (θεραπεύεσθαι)

Originally, to be an attendant, to do service; and therefore of a physician, to attend upon, or treat medically. In classical writers it has also the meaning to heal, as undoubtedly in the New Testament, and in Luke (Luke 13:14; Acts 4:14, etc.). See on Matthew 8:7, and compare ἰαομαι, to heal, in Luke 5:17.

Infirmities (ἀσθενειῶν)

A strictly literal rendering; ἀ, not, and σθένος strength, exactly answering to the Latin in, not, and firmus, strong.

For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother's womb.
Withdrew (ἦν ὑποχωρῶν)

The participle with the imperfect of the finite verb denoting something in progress, and thus corresponding to the imperfect in Luke 5:15. The multitudes were coming together, but he was engaged in retirement and prayer, so that he was inaccessible. The word occurs only in Luke, the usual New Testament word for withdraw being ἀναχωρέω. See Matthew 2:12; Matthew 12:15; Mark 3:7.

And many of the children of Israel shall he turn to the Lord their God.
He was teaching

The pronoun has a slightly emphatic force: he as distinguished from the Pharisees and teachers of the law.

Doctors of the law (νομοδιδάσκαλοι)

Only in Luke and 1 Timothy 1:7. Luke often uses νομικὸς, conversant with the law, but in the other word the element of teaching is emphasized, probably in intentional contrast with Christ's teaching.

Judaea and Jerusalem

The Rabbinical writers divided Judaea proper into three parts - mountain, sea-shore, and valley - Jerusalem being regarded as a separate district. "Only one intimately acquainted with the state of matters at the time, would, with the Rabbis, have distinguished Jerusalem as a district separate from all the rest of Judaea, as Luke markedly does on several occasions (Acts 1:8; Acts 10:39)" (Edersheim, "Jewish Social Life").

Was present to heal them

The A. V. follows the reading, αὐτούς, them; i.e., the sufferers who were present, referring back to Luke 5:15. The best texts, however, read αὐτόν, him, referring to Christ, and meaning was present that he should heal; i.e., in aid of his healing. So Rev.

And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.
Taken with a palsy (παραλελυμένος)

Rev., more neatly, palsied. Whenever Luke mentions this disease, he uses the verb and not the adjective παραλυτικός paralytic (as Matthew 4:24; Matthew 8:6; Mark 2:3-10; compare Acts 8:7; Acts 9:33); his usage in this respect being in strict accord with that of medical writers.

And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years.
Tiles

Wyc. has sclattis, elates.

Couch (κλινιδίῳ)

Luke uses four words for the beds o the sick: κλίνη, as Luke 5:18, the general word for a bed or couch; κράββατος, (Acts 5:15; Acts 9:33), a rude pallet (see on Mark 2:4); κλινίδιον, a small couch or litter, as here, a couch so light that a woman could lift and carry it away. Thus, in the "Lysistrata" of Aristophanes, 916, Myrrine says: "Come now, let me carry our couch" (κλινίδιον). The fourth term, κλινάριον (Acts 5:15), cannot be accurately distinguished from the last. The last two are peculiar to Luke.

Into the midst before Jesus

See on Mark 2:4.

And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings.
And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.
To reason

See on Mark 2:6. The words who is this that speaketh blasphemy, form an iambic verse in the Greek.

And the people waited for Zacharias, and marvelled that he tarried so long in the temple.
Perceived

See on Mark 2:8.

And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless.
Walk (περιπάτει)

Lit., walk about.

And it came to pass, that, as soon as the days of his ministration were accomplished, he departed to his own house.
Unto thee (σοὶ)

Standing first for emphasis. Luke emphasizes the direct address to the man: unto thee I say, in contrast with the apparently less direct, thy sins be forgiven thee. In Jesus' mind the connection between the sins and the man's personal condition was assumed; now he brings out the personal side of the connection. In forgiving the man's sins he had healed him radically. The command to rise and walk was of the same piece.

And after those days his wife Elisabeth conceived, and hid herself five months, saying,
Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men.
They were all amazed (ἔκστασις ἔλαβεν ἅπαντας)

Lit., amazement took hold on all, as Rev. On ἔκστασις, amazement, see on Mark 5:42.

Strange things (οαρα.διξα)

From παρά, contrary to, and δόξα, opinion. Something contrary to received opinion, and hence strange. Compare the English paradox. Only here in New Testament.

And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth,
He saw (ἐθεάσατο)

Better, as Rev., beheld, since the verb denotes looking attentively. See on Matthew 11:7.

A publican

See on Luke 3:12.

Receipt of custom

See on Matthew 9:9.

To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary.
He followed (ἠκολούθει)

Imperfect. He began to follow, and continued following.

And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women.
Feast (δοχὴν)

Only here and Luke 14:13. From the same root as δέχομαι, to receive. A reception.

And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be.
And the angel said unto her, Fear not, Mary: for thou hast found favour with God.
They that are whole (οἱ ὑγιαίνοντες)

Both Matthew and Mark use ἰσχύοντες, the strong. This use of the verb in its primary sense, to be in sound health, is found in Luke 7:10; Luke 15:27; and once in John, 3 Ep. 3 John 1:2. For this meaning it is the regular word in medical writings. Paul uses it only in the metaphorical sense: sound doctrine, sound words, sound in faith, etc. See 1 Timothy 1:10; 1 Timothy 6:3; Titus 1:13, etc.

And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS.
He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David:
Often (πυκνὰ)

Only here, Acts 24:26; 1 Timothy 5:23. The word literally means close-packed, as a thicket, or the plumage of a bird.

Prayers (δεήσεις)

Used by no other evangelist. From δέομαι, to want, and hence distinctively of petitionary prayer. In classical Greek the word is not restricted to sacred uses, but is employed of requests preferred to men. Rev., more correctly, supplications.

And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.
Children of the bride-chamber

Better, as Rev., sons (υἱοὺς). See on Mark 2:19.

Then said Mary unto the angel, How shall this be, seeing I know not a man?
But the days will come when, etc. (ἐλεύσονται δὲ ἡμέραι καὶ ὅταν)

The A. V. follows a reading which omits καὶ, and, which is inserted in all the best texts. The thought is broken off. "The days shall come - and when the bridegroom shall be taken away, then shall they fast." So Rev.

And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.
A parable

"From a garment and from wine, especially appropriate at a banquet" (Bengel).

Putteth a piece of a new garment upon an old (ἐπίβλημα ἱματίου καινοῦ ἐπιβάλλει ἐπὶ ἱμάτιον παλαιόν)

The best texts, however, insert σχίσας, having rent, which directly governs ἐπίβλημα, piece; so that the rendering is, No man having rent a piece from, a new garment, putteth it, etc. So Rev., No man tendeth a piece and putteth. Both Matthew and Mark have cloth instead of garment, by the use of which latter term "the incongruity of the proceeding comes more strongly into prominence" (Meyer). ἐπίβλημα, a piece, is, literally, a patch, from ἐπί, upon, and βάλλω, to throw: something clapped on. Compare the kindred verb here, ἐπιβάλλει, putteth upon.

The new maketh a rent (τὸ καινὸν σχίζει)

The best texts read σχίσει, will rend, governing the new, instead of being used intransitively. Render, as Rev., He will rend the new.

Agreeth not (οὐ συμφωνεῖ)

The best texts read συμφωνήσει, the future; will not agree. So Rev.

In Matthew and Mark there is only a single damage, that, namely, to the old garment, the rent in which is enlarged. In Luke the damage is twofold; first, in injuring the new garment by cutting out a piece; and second, in making the old garment appear patched, instead of widening the rent, as in Matthew and Mark.

And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren.
Bottles (ἀσκοὺς)

Rev., wine-skins. See on Matthew 9:17.

For with God nothing shall be impossible.
And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her.
Better (χρηστότερος)

The best texts read χρηστός, good. See on Matthew 11:30.

And Mary arose in those days, and went into the hill country with haste, into a city of Juda;
The second after the first (δευτεροπρώτῳ)

Only here in New Testament. Many high authorities omit it, and its exact meaning cannot be determined. Rev. omits.

Went through (διαπορεύεσθαι)

Rev., was going. Compare παραπορεύεσθαι, went along beside - Mark 2:23.

Cornfields

See on Matthew 12:1.

Plucked (ἔτιλλον)

Imperfect; were plucking, as they walked. In classical Greek the word is used mostly of pulling out hair or feathers. See on Mark 2:23.

Did eat (ἤσθιον)

Imperfect, were eating.

Rubbing (ψώχοντες)

The verb means to rub small.

And entered into the house of Zacharias, and saluted Elisabeth.
Not lawful

See on Matthew 12:2.

And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost:
Have ye not read (οὐδὲ ἀνέγνωτε)?

The A. V. misses the force of οὐδὲ: "have ye not so much as read?" Rev., "have ye not read even this?"

And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb.
Did take

Peculiar to Luke.

The shew-bread

See on Mark 2:26.

And whence is this to me, that the mother of my Lord should come to me?
Lord of the Sabbath

See on Matthew 12:6.

For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy.
His right hand (ἡ χεὶρ αὐτοῦ ἡ δεξιὰ)

A very precise mode of statement. Lit., his hand the right one. Luke only specifies which hand was withered. This accuracy is professional. Ancient medical writers always state whether the right or the left member is affected.

Withered

See on Mark 3:1.

And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord.
They watched (παρετηροῦντο)

Imperfect. They kept watching. See on Mark 3:2.

He would heal (θεραπεύσει)

So Rev. Some authorities, however, read θεραπεύει, "whether he is healing." This may mean either "whether it is his habit to heal," which is far-fetched, or "whether he is actually healing."

Find

Peculiar to Luke, and emphasizing the eagerness of the Pharisees to discover a ground of accusation.

And Mary said, My soul doth magnify the Lord,
He knew (ἤδει)

Imperfect. He was all along aware.

Thoughts (διαλογισμοὺς)

See on James 2:4; and Matthew 15:19.

And my spirit hath rejoiced in God my Saviour.
I will ask (ἐπερωτήσω)

Peculiar to Luke's narrative. The best texts read ἐπερωτῶ, the present tense, I ask. So Rev.

Life (ψυχὴν)

Better as Rev., a life. Though the question is a general one, it carries a hint of an individual life thrown into it by the special case at hand. See on Mark 12:30. Wyc., to make a soul safe.

For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed.
Thy hand

The arm was not withered.

For he that is mighty hath done to me great things; and holy is his name.
They were filled with madness

Peculiar to Luke. Ἄνοια, madness, is, properly, want of understanding. The word thus implies senseless rage, as distinguished from intelligent indignation.

And his mercy is on them that fear him from generation to generation.
A mountain (τὸ ὄρος)

The article denotes a familiar place. Rev., rightly, the mountain.

Continued all night (ἦν διανυκτερεύων)

Only here in New Testament. Used in medical language. The all-night prayer is peculiar to Luke's narrative.

He hath shewed strength with his arm; he hath scattered the proud in the imagination of their hearts.
Chose (ἐκλεξάμενος)

Mark has ἐποίησεν he made or constituted.

He named apostles

Peculiar to Luke.

He hath put down the mighty from their seats, and exalted them of low degree.
On the order of the names, see on Mark 3:17.

Andrew

See on Mark 3:18.

James and John

See on Mark 3:17.

Philip and Bartholomew

See on Mark 3:18.

He hath filled the hungry with good things; and the rich he hath sent empty away.
Matthew

See on Superscription of Matthew.

Thomas

See on Mark 3:18.

Simon

Distinguished by Matthew and Hark as the Cananaean. See on Matthew 10:4; and Mark 3:18.

He hath holpen his servant Israel, in remembrance of his mercy;
Judas

See on Thaddaeus, Mark 3:18.

Judas Iscariot

See on Matthew 10:5.

As he spake to our fathers, to Abraham, and to his seed for ever.
In the plain (ἐπὶ τόπου πεδινοῦ)

There is no article. More literally, and better, as Rev., in a plain or level place. There is a discrepancy in the two narratives. Matthew says he went up into the mountain and sat down. Luke 6:17-19are peculiar to Luke.

Judaea and Jerusalem

See on Luke 5:17.

And Mary abode with her about three months, and returned to her own house.
Vexed (ὀχλούμενοι)

The best texts read ἐνοχλούμενοι, occurring only here and Hebrews 12:15. From ὄχλος, a crowd or mob, with the idea of want of arrangement and discipline, and therefore of confusion and tumult. Hence it is applied to the noise and tumult of a crowd, and so passes into the sense of the trouble and annoyance caused by these, and of trouble generally, like the Latin turbae. Thus Herodotus says of Croesus, when on the funeral-pile he uttered the name of Solon, and the interpreters begged him to explain what he meant, "and as they pressed for an answer and grew troublesome (καὶ ὄχλον παρεχόντων)" - I., 86. Frequent in medical language. Thus Hippocrates, "troubled (ἐνοχλουμένῳ) with a spasm or tetanus."

Now Elisabeth's full time came that she should be delivered; and she brought forth a son.
Sought - went out (ἐζήτουν - έξήρχετο)

Both imperfects. The A. V. and Rev. lose in vividness by not rendering them accordingly. The multitudes were all the while seeking to touch him, for virtue was going out of him.

Healed (ἰᾶτο)

Compare Matthew 14:36; Mark 6:56, where διεσώθησαν, were thoroughly saved, and ἐσώζοντο, were saved, are used. Luke is more technical, using the strictly medical term, which occurs twenty-eight times in the New Testament, seventeen of these in Luke. Luke also uses the two words employed by Matthew and Mark, but always with some addition showing the nature of the saving. Thus Luke 7:3, where διασώσῃ (A. V., heal) is explained by Luke 7:7, ἰαθήσεται, the technical word, shall be healed, and by Luke 7:10, "found the servant whole (ὑγιαίνοντα, another professional word - see on Luke 5:31) that had been sick." Compare, also, Luke 8:35, Luke 8:36, Luke 8:44, Luke 8:47, Luke 8:48. Medical writers do not use σώζειν or διασώζειν, to save, as equivalent to ἰᾶσθαι, to heal, but in the sense of escaping from a severe illness or from some calamity. Luke employs it in this sense - Acts 27:44; Acts 28:1.

And her neighbours and her cousins heard how the Lord had shewed great mercy upon her; and they rejoiced with her.
Lifted up his eyes

Peculiar to Luke. Compare he opened his mouth (Matthew 5:1). Both indicate a solemn and impressive opening of a discourse.

Blessed

See on Matthew 5:3.

Ye poor

See on Matthew 5:3. Luke adopts the style of direct address; Matthew of abstract statement.

Kingdom of God (ἡ βασιλεία τοῦ θεοῦ)

Matthew has kingdom of heaven, or of the heavens (τῶν οὐρανῶν), a phrase used by him only, and most frequently employed by Christ himself to describe the kingdom; though Matthew also uses, less frequently, kingdom of God. The two are substantially equivalent terms, though the pre-eminent title was kingdom of God, since it was expected to be fully realized in the Messianic era, when God should take upon himself the kingdom by a visible representative. Compare Isaiah 40:9, "Behold your God." The phrase kingdom of Heaven was common in the Rabbinical writings, and had a double signification: the historical kingdom and the spiritual and moral kingdom. They very often understood by it divine worship ; adoration of God; the sum of religious duties; but also the Messianic kingdom.

The kingdom of God is, essentially, the absolute dominion of God in the universe, both in a physical and a spiritual sense. It is "an organic commonwealth which has the principle of its existence in the will of God" (Tholuck). It was foreshadowed in the Jewish theocracy. The idea of the kingdom advanced toward clearer definition from Jacob's prophecy of the Prince out of Judah (Genesis 49:10), through David's prophecy of the everlasting kingdom and the king of righteousness and peace (Psalm 22, 72), through Isaiah, until, in Daniel, its eternity and superiority over the kingdoms of the world are brought strongly out. For this kingdom Israel looked with longing, expecting its realization in the Messiah; and while the common idea of the people was narrow, sectarian, Jewish, and political, yet "there was among the people a certain consciousness that the principle itself was of universal application" (Tholuck). In Daniel this conception is distinctly expressed (Daniel 7:14-27; Daniel 4:25; Daniel 2:44). In this sense it was apprehended by John the Baptist.

The ideal kingdom is to be realized in the absolute rule of the eternal Son, Jesus Christ, by whom all things are made and consist (John 1:3; Colossians 1:16-20), whose life of perfect obedience to God and whose sacrificial offering of love upon the cross reveal to men their true relation to God, and whose spirit works to bring them into this relation. The ultimate idea of the kingdom is that of "a redeemed humanity, with its divinely revealed destiny manifesting itself in a religious communion, or the Church; a social communion, or the state; and an aesthetic communion, expressing itself in forms of knowledge and art."

This kingdom is both present (Matthew 11:12; Matthew 12:28; Matthew 16:19; Luke 11:20; Luke 16:16; Luke 17:21; see, also, the parables of the Sower, the Tares, the Leaven, and the Drag-net; and compare the expression "theirs, or yours, is the kingdom," Matthew 5:3; Luke 6:20) and future (Daniel 7:27; Matthew 13:43; Matthew 19:28; Matthew 25:34; Matthew 26:29; Mark 9:47; 2 Peter 1:11; 1 Corinthians 6:9; Revelation 20:1-15 sq.). As a present kingdom it is incomplete and in process of development. It is expanding in society like the grain of mustard seed (Matthew 13:31, Matthew 13:32); working toward the pervasion of society like the leaven in the lump (Matthew 13:33). God is in Christ reconciling the world unto himself, and the Gospel of Christ is the great instrument in that process (2 Corinthians 5:19, 2 Corinthians 5:20). The kingdom develops from within outward under the power of its essential divine energy and law of growth, which insures its progress and final triumph against all obstacles. Similarly, its work in reconciling and subjecting the world to God begins at the fountain-head of man's life, by implanting in his heart its own divine potency, and thus giving a divine impulse and direction to the whole man, rather than by moulding him from without by a moral code. The law is written in his heart. In like manner the State and the Church are shaped, not by external pressure, like the Roman empire and the Roxnish hierarchy, but by the evolution of holy character in men. The kingdom of God in its present development is not identical with the Church. It is a larger movement which includes the Church. The Church is identified with the kingdom to the degree in which it is under the power of the spirit of Christ. "As the Old Testament kingdom of God was perfected and completed when it ceased to be external, and became internal by being enthroned in the heart, so, on the other hand, the perfection of the New Testament kingdom will consist in its complete incarnation and externalization; that is, when it shall attain an outward manifestation, adequately expressing, exactly corresponding to its internal principle" (Tholuck). The consummation is described in Revelation 21, 22.

And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father.
Now

Peculiar to Luke.

Shall be filled

See on Matthew 5:6.

Weep (κλαίοντες)

Strictly, to weep audibly. See on πενθοῦντες, mourn, Matthew 5:4.

Laugh (γελάσετε)

Matthew, shall be comforted.

And his mother answered and said, Not so; but he shall be called John.
Compare Matthew 5:11.

Son of Man

The phrase is employed in the Old Testament as a circumlocution for man, with special reference to his frailty as contrasted with God (Numbers 23:19; Psalm 8:4; Job 25:6; Job 35:8; and eighty-nine times in Ezekiel). It had also a Messianic meaning (Daniel 7:13 sq.), to which our Lord referred in Matthew 24:30; Matthew 26:64. It was the title which Christ most frequently applied to himself; and there are but two instances in which it is applied to him by another, viz., by Stephen (Acts 7:56) and by John (Revelation 1:13; Revelation 14:14 :); and when acquiescing in the title "Son of God," addressed to himself, he sometimes immediately after substitutes "Son of Man" (John 1:50, John 1:51; Matthew 26:63, Matthew 26:64).

The title asserts Christ's humanity - his absolute identification with our race: "his having a genuine humanity which could deem nothing human strange, and could be touched with a feeling of the infirmities of the race which he was to judge" (Liddon, "Our Lord's Divinity"). It also exalts him as the representative ideal man. "All human history tends to him and radiates from him; he is the point in which humanity finds its unity; as St. Irenaeus says, ' He recapitulates it.' He closes the earlier history of our race; he inaugurates its future. Nothing local, transient, individualizing, national, sectarian dwarfs the proportions of his world-embracing character. He rises above the parentage, the blood, the narrow horizon which bounded, as it seemed, his human life. He is the archetypal man, in whose presence distinction of race, intervals of ages, types of civilization, degrees of mental culture are as nothing" (Liddon).

But the title means more. As Son of Man he asserts the authority of judgment over all flesh. By virtue of what he is as Son of Man, he must be more. "The absolute relation to the world which he attributes to himself demands an absolute relation to God....He is the Son of Man, the Lord of the world, the Judge, only because he is the Son of God" (Luthardt). Christ's humanity can be explained only by his divinity. A humanity so unique demands a solution. Divested of all that is popularly called miraculous, viewed simply as a man, under the historical conditions of his life, he is a greater miracle than all his miracles combined. The solution is expressed in Hebrews 1:1-14.

And they said unto her, There is none of thy kindred that is called by this name.
Leap for joy (σκιρτήσατε)

See Luke 1:41, Luke 1:44. Compare Matthew, be exceeding glad (ἀγαλλιἄσθε: see on 1 Peter 1:6).

Their fathers

Peculiar to Luke.

And they made signs to his father, how he would have him called.
Woe

These woes are not noted by Matthew.

Have received (ἀπέχετε)

In Matthew 6:5, Matthew 6:16, the Rev. has properly changed "they have their reward" to "they have received." The verb, compounded of ἀπό, off or from, and ἔχω, lo have, literally means to have nothing left to desire. Thus in Philippians 4:18, when Paul says, "I have all things (ἀπέχω πάντα)," he does not mean merely an acknowledgment of the receipt of the Church's gift, but that he is fully furnished. "I have all things to the full."

Consolation (παράκλησις)

From παρά, to the side of, and καλέω, to call or summon. Literally, a calling to one's side to help; and therefore entreaty, passing on into the sense of exhortation, and thence into that of consolatory exhortation; and so coming round to mean that which one is summoned to give to a suppliant - consolation. Thus it embodies the call for help, and the response to the call. Its use corresponds with that of the kindred verb παρακαλέω, to exhort or console. In its original sense of calling for aid the noun appears in the New Testament only in 2 Corinthians 8:4 : with much entreaty. The verb appears frequently in this sense, rendered beseech, pray (Matthew 8:34; Matthew 14:36; Mark 1:40; Mark 5:12, etc.). In the sense of consolation or comfort the noun occurs in Luke 2:25; Luke 6:24; 2 Corinthians 1:3; 2 Corinthians 7:4; Plm 1:7. The verb, in Matthew 2:18; Matthew 5:4 :; Luke 16:25; 2 Corinthians 1:4. In some instances, however, the meaning wavers between console and exhort. In the sense of exhortation or counsel, the noun may be found in Acts 13:15; Romans 12:8; Hebrews 13:22. The verb, in Acts 2:40; Acts 11:23; Acts 14:22; Romans 12:8; Titus 2:15. Neither the noun nor the verb appear in the writings of John, but the kindred word παράκλητος the Paraclete, Comforter, or Advocate, is peculiar to him. On this word, see on John 14:16. It should be noted, however, that the word comfort goes deeper than its popular conception of soothing. It is from the later Latin confortare, to make strong. Thus Wycliffe renders Luke 1:80, "the child waxed, and was comforted in spirit" (A. V., waxed strong); and Tyndale, Luke 22:43, "there appeared an angel from heaven comforting him" (A. V., strengthening). The comfort which Christ gives is not always soothing. The Holy Spirit, the Comforter, is to convince of sin and of judgment. Underlying the word is the sense of a wise counsel or admonition which rouses and braces the moral nature and encourages and strengthens it to do and to endure. When, therefore, Christ says "they that mourn shall be comforted," he speaks in recognition of the fact that all sorrow is the outcome of sin, and that true comfort is given, not only in pardon for the past, but in strength to fight and resist and overcome sin. The atmosphere of the word, in short, is not the atmosphere of the sick-chamber, but the tonic breath of the open world, of moral struggle and victory; the atmosphere for him that climbs and toils and fights.

And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all.
Mourn and weep (πενθήσετε καὶ κλαύσετε)

See on Matthew 5:4.

And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God.
Well (καλῶς).

Handsomely, fairly.

And fear came on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judaea.
Which hear

With the sense of hearing in order to heed: giving heed. Compare Matthew 11:15.

And all they that heard them laid them up in their hearts, saying, What manner of child shall this be! And the hand of the Lord was with him.
And his father Zacharias was filled with the Holy Ghost, and prophesied, saying,
Cheek (σιαγόνα)

Lit., the jaw. The cheek is παρειά. The blow intended is not, therefore, a mere slap, but a heavy blow; an act of violence rather than of contempt.

Taketh away (αἴροντος)

Lit., taketh up, lifteth.

Cloke - coat

See on Matthew 5:40.

Blessed be the Lord God of Israel; for he hath visited and redeemed his people,
Every one

Peculiar to Luke. Augustine remarks, "omni petenti, non omnia petenti; give to every one that asks, but not everything he asks."

Asketh (αἰτοῦντι)

See on Matthew 15:23. Compare Matthew 5:42.

Ask again (ἀπαίτει)

Only here and Luke 12:20. Used in medical language of diseases demanding or requiring certain treatment.

And hath raised up an horn of salvation for us in the house of his servant David;
As he spake by the mouth of his holy prophets, which have been since the world began:
What thank (ποία)?

What kind of thanks? Not what is your reward, but what is its quality ? On thanks (χάρις), see on Luke 1:30.

That we should be saved from our enemies, and from the hand of all that hate us;
To perform the mercy promised to our fathers, and to remember his holy covenant;
Lend (δανείζετε)

Properly, at interest.

Sinners (οἱ ἁμαρτωλοὶ)

The article marks them as a class. So, often in New Testament, as when classed with publicans.

Love

Not φιλοῦσι, which implies an instinctive, affectionate attachment, but ἀγαπῶσιν, of a sentiment based on judgment and calculation, which selects its object for a reason. See further, on John 21:15-17. Tynd., the very sinners love their lovers.

The oath which he sware to our father Abraham,
Hoping for nothing again (μηδὲν ἀπελπίζοντες)

A later Greek word, only here in New Testament, and meaning originally to give up in despair, a sense which is adopted by some high authorities, and by Rev., never despairing. Luke was familiar with this sense in the Septuagint. Thus Isaiah 29:19, "The poor among men (οἱ ἀπηλπισμένοι τῶν ἀνθρώπων) shall rejoice." So in Apocrypha, 2 Maccabees 9:18, "despairing of his health;" Judith 9:11, "A saviour of them that are without hope (ἀπηλπισμένων). According to this, the sense here is, "do good as those who consider nothing as lost." The verb and its kindred adjective are used by medical writers to describe desperate cases of disease.

Children of the Highest (υἱοὶ ὑψίστου)

Rev., rightly, sons. Compare Matthew 5:45, Matthew 5:48.

Kind (χρηστός)

See on Matthew 11:30.

That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear,
Merciful (οἰκτίρμονες)

See on James 5:11.

In holiness and righteousness before him, all the days of our life.
Forgive (ἀπολύετε)

Lit., release. So Rev., Christ exhorts to the opposite of what he has just forbidden: "do not condemn, but release." Compare Luke 22:68; Luke 23:16, Luke 23:17.

And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways;
Pressed down (πεπιεσμένον)

Only here in New Testament. A common medical term for pressing strongly on a part of the body, and opposed to ψαύειν, to touch gently.

Shaken together, running over

Bengel says, "Pressed down, as dry articles; shaken together, as soft goods; running over, as liquids." But this is fanciful and incorrect. The allusion in every case is to a dry measure; and the climax in the three participles would be destroyed by Bengel's interpretation.

Bosom (τὸν κόλπον)

The gathered fold of the wide upper garment, bound together with the girdle, and thus forming a pouch. In the Eastern markets at this day vendors may be seen pouring the contents of a measure into the bosom of a purchaser. In Ruth 3:15, Boaz says to Ruth, "Bring the vail (the mantle, so Rev., Old Testament), that thou hast upon thee, and hold it (hold it open): and he measured six measures of barley into it." Compare Isaiah 65:7, "I will measure their former work into their bosom; also Jeremiah 32:18. In Acts 27:39, the word is used of a bay in a beach, forming a bend in the land like the hollow of a robe. Similarly, the Latin sinus means both the hanging, baggy bosom of a robe and a bay.

To give knowledge of salvation unto his people by the remission of their sins,
Can the blind (μήτι δυναται τυφλὸς)?

The interrogative particle expects a negative reply. Surely the blind cannot, etc.

Lead (ὁδηγεῖν)

Better, guide, as Rev., since the word combines the ideas of leading and instructing.

Shall they not (οὐχὶ)?

Another interrogative particle, this time expecting an affirmative answer.

Through the tender mercy of our God; whereby the dayspring from on high hath visited us,
Perfect (κατηρτισμένος)

Rev., rendering the participle more literally, perfected. See on Matthew 4:21. The word signifies to readjust, restore, set to rights, whether in a physical or a moral sense. See 1 Corinthians 1:10, where Paul exhorts to be perfectly joined together (κατηρτισμένοι) in opposition to being divided. In Galatians 6:1, it is used of restoring a brother taken in a fault. Hence the meaning to perfect, as Ephesians 4:12. Used in medical language of setting a bone or joint.

To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace.
Beholdest (βλέπεις) - considerest (κατανοεῖς) - mote (καρφος) - beam (δοκὸν)

See on Matthew 7:3.

And the child grew, and waxed strong in spirit, and was in the deserts till the day of his shewing unto Israel.
Brother

"Expressing the pretence of fraternal duty. To this is opposed 'Thou hypocrite!'" (Bengel).

Let me east out (ἄφες ἐκβάλω)

with a studied courtesy: allow me to east out.

See clearly to cast out

See on Matthew 7:5.

Vincent's Word Studies, by Marvin R. Vincent [1886].
Text Courtesy of Internet Sacred Texts Archive.

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