《Schaff’s Popular Commentary - Luke》(Philip Schaff)
Commentator
Philip Schaff (January 1, 1819 - October 20, 1893), was a Swiss-born, German-educated Protestant theologian and a Church historian who spent most of his adult life living and teaching in the United States.
Schaff was born in Chur, Switzerland and educated at the gymnasium of Stuttgart. At the universities of Tün, Halle and Berlin, he was successively influenced by Baur and Schmid, by Tholuck and Julius Mü by David Strauss and, above all, Neander. At Berlin, in 1841, he took the degree of Bachelor of Divinity and passed examinations for a professorship. He then traveled through Italy and Sicily as tutor to Baron Krischer. In 1842, he was Privatdozent in the University of Berlin, where he lectured on exegesis and church history. In 1843, he was called to become Professor of Church History and Biblical Literature in the German Reformed Theological Seminary of Mercersburg, Pennsylvania, then the only seminary of that church in America.
Schaff's broad views strongly influenced the German Reformed Church, through his teaching at Mercersburg, through his championship of English in German Reformed churches and schools in America, through his hymnal (1859), through his labours as chairman of the committee which prepared a new liturgy, and by his edition (1863) of the Heidelberg Catechism. His History of the Apostolic Church (in German, 1851; in English, 1853) and his History of the Christian Church (7 vols., 1858-1890), opened a new period in American study of ecclesiastical history.
Schaff became a professor at Union Theological Seminary, New York City in 1870 holding first the chair of theological encyclopedia and Christian symbolism till 1873, of Hebrew and the cognate languages till 1874, of sacred literature till 1887, and finally of church history, until his death. He also served as president of the committee that translated the American Standard Version of the Bible, though he died before it was published in 1901.
00 Introduction
[See the Matthew Book Comments for the Introduction to Luke]
01 Chapter 1
Verse 1
Luke 1:1. Forasmuch as, a good translation of the full sounding Greek word (found only here in the N. T.).
Many. This cannot refer to the Apocryphal Gospels which were written later; nor to hostile or incorrect accounts, but, as the next verse shows, to such sketches of the great facts of salvation as had already been drawn up by Christians, in various places, from the testimony of eye-witnesses. Many such were doubtless in existence then, but being more or less fragmentary would not be preserved. Luke may have used some of these in compiling his narrative, but to what extent it is useless to inquire. Even in the first two chapters, where the influence of Hebrew documents is most probable, the peculiarities of Luke’s own style may be noticed. It is barely possible, but not at all probable, that the Gospels of Matthew and Mark are included here. See the “Introduction to the Gospels”, § 9 The Synoptic Gospels, in the Matthew Book Comments.
Have taken in hand. This indicates the difficulty and importance of the task, not necessarily the failure of these persons to fulfil it. Luke felt their labors to be insufficient not from incorrectness, but from the fragmentary character of their narratives.
To draw up a narrative, etc. Not mere sayings, but sketches which aimed at completeness and order.
Those matters. The great facts of the life of Christ formed the substance of preaching in the Apostolic times.
Are fully established. The word has reference to the entire acceptance of the facts as fully established, hence ‘surely believed’ is partially correct. Some prefer the meaning: ‘have Seen fulfilled among us.’ This would point to the facts of the Gospel history either as completed in the Apostolic age, or as fulfilling the purpose and promise of God. In any case the facts were both established and accepted, since in an age when writing was not so common as now, many undertook to arrange these facts in a written narrative.
Verses 1-4
This PREFACEis a model of brevity, simplicity, and modesty, as well as of purity and dignity of style. It does not contain expressions of Hebrew origin, and, like most prefaces, it is formal and highly finished. It differs from the Introduction to the Gospel of John (John 1:1-5), which is more doctrinal, each preface being strictly characteristic of the Gospel which follows. Luke, who depicts most fully the Son of Man, appearing indeed in Israel, but for the benefit of the whole race of man, brings out here the human side in the origin of the sacred writings. This preface claims truthfulness for the narrative which follows, on the ground of the author’s patient investigation (Luke 1:3), and presents itself as a certain foundation (Luke 1:4) for faith in the facts of the Saviour’s birth, life, death, and resurrection.
Verse 2
Luke 1:2. They delivered them, or, ‘handed them down.’ The oral instruction of the Apostles is here referred to. From this (see Luke 1:4) the writ-ten accounts of the ‘many ‘were drawn up. Oral tradition came first, but this preface plainly implies its insufficiency.
From the beginning,i.e., from the baptism of John (see Mark 1:1; Acts 1:21; John 15:27).
Eye-witnesses. The Apostles, perhaps the Seventy also. This implies that Luke was not a disciple during the lifetime of our Lord.
Became ministers. The same persons who had been ‘eye-witnesses.’
The word, i.e., the word of the gospel, the preached word. Certainly not ‘the Word,’ the Logos, for John only uses this term. Hence ‘of the word’ is scarcely to be joined with ‘eye-witnesses.’
Verse 3
Luke 1:3. To me also. He thus places himself in the ranks of the ‘many,’ but in what follows indicates his superior qualification for the work. He does not claim, but certainly does not disclaim, inspiration. Some old Latin manuscripts add here: et spiritui sancto, ‘and to the Holy Spirit;’ but how could the Holy Spirit be said to make historical researches?
Having traced down, etc. The inspired writers were moved by the Holy Spirit, not as passive machines, but as rational and responsible persons, who exercised their memory, judgment, and used all means of information, under divine guidance.
From the first. This extends further back than ‘the beginning’ (Luke 1:2). We may therefore expect full statements about the early events. Luke could find many still alive from whom these facts would be learned, and that he had met James, ‘the Lord’s brother,’ is evident from Acts 21:17. All these statements are about matters occurring in the same family circle (Mary, Elisabeth, etc.).
In order. Luke lays claim to chronological accuracy in his Gospel, though his narrative in this respect plainly falls behind that of Mark. The comparison is, however, with the fragmentary sketches, referred to in Luke 1:1. He claims at all events systematic arrangement.
Most excellent. An official term, like our word ‘honorable,’ not referring to moral character. (Comp. Acts 23:6; Acts 24:3; Acts 26:25; in all three cases applied to an immoral heathen governor.)
Theophilus. Evidently a man of mark and a Christian (Luke 1:4), but otherwise unknown. It has been inferred from Acts 23:8, that he was not a Jew, and from chapters 27, 28, that he lived in Italy, since those chapters assume an acquaintance with localities near Rome. The name means ‘lover of God,’ and this had led some to the unsupported fancy, that the name was a feigned one, to designate believers. Ambrose: ‘It you are a lover of God, a Theophilus, it is written to thee;’ Ford: ‘The name Theophilus imports the temper of mind which God will bless in the Scripture student.’
Verse 4
Luke 1:4. Know, as the result of acquaintance with the accurate account now sent him.
The certainty. The emphatic word; certainty as the result of positive, accurate statements of truth. From faith to knowledge, from knowledge to still firmer faith.
Concerning the things, Greek ‘words,’ i.e., the statements of living, divine-human facts of salvation which centre in the Person of Christ. Christianity is a religion that is everlasting, for facts cannot be altered; universal, for facts appeal to all; mighty, for facts are stronger than arguments.
Wherein thou wast instructed. Theophilus had been regularly instructed in regard to the main truths of Christianity. The history of our Lord formed the basis of this instruction, but the Epistles of Paul, some of which were written before this Gospel, show that the meaning of the facts was plainly taught Christian instruction is religious, not purely historical. Our word ‘catechise’ is derived from the term here used.
Verse 5
Luke 1:5. In the days of Herod. See on Matthew 2:1.
Acertain priest. Not the high-priest
Zacharias, i.e., ‘the Lord remembers.’
Of the course of Abijah. The eighth of the twenty-four classes, into which the descendants of Eleazar and Ithamar, the sons of Aaron, were divided (1 Chronicles 24). Each of these ministered in the temple for one week, from the days of Solomon until the destruction of the first temple, and from the restoration of the courses by Judas Maccabæus until the final destruction of Jerusalem by Titus. In the latter period the names and order of the courses were preserved, but not the descent. At the destruction of the temple by the Romans, the course in waiting was that of Jehoiarib (the first), and date was the 9th day of the Jewish month Ab. But these data do not determine the ‘date of the occurrence before us, since each course must serve at least twice in a year, and ‘after those days’ (Luke 1:24) is indefinite.
Elisabeth, i.e., ‘God’s oath.’ The wife of Aaron bore the same name (Exodus 6:23 : ‘Elisheba’).
Verses 5-25
Chaps. 1 and 2 forming the first part of the Gospel, narrate ‘the miraculous birth and normal development of the Son of Man.’ Chap. 1 tells of events preceding the birth of Christ, namely, the announcement of the birth of John (Luke 1:5-25); the announcement of the birth of the Messiah (Luke 1:26-38); the visit of Mary to Elizabeth (Luke 1:39-56); the birth of John (Luke 1:57-80). Both chapters are Hebraistic in style, and hence have been supposed by many to be mainly translations from some document originally existing in the dialect of Palestine. On the poetical compositions, see below. The objections to this part of the narrative have arisen mainly from prejudice against the remarkable facts it states. Yet the wonderful Person of the historical Christ, is the best and only satisfactory explanation of these remarkable antecedents. All
other explanations leave the historical problem greater than ever.
Verse 6
Luke 1:6. Righteous before God. Not outwardly, but really, pious.
Commandments and ordinances. The former probably refers to special commandments, the latter, as its derivation hints, to that by which God defines what is ‘righteous’ for men.
Blameless. The full sense may be thus expressed: ‘walking,’ etc.—so that they were ‘blameless.’ They were ‘saints’ after the Old Testament pattern. The promise made to Abraham (Genesis 22:18) was about to be fulfilled, and the first revelation was made to one of the Abrahamic character.
Verse 7
Luke 1:7. Well stricken in years (Greek, ‘advanced in their days’). A translation in quaint old English of the Hebrew phrase used in Genesis 18:11. See that passage, which presents the similar case of Abraham and Sarah.
Verse 8
Luke 1:8. Served as priest, is more simple than the paraphrase of the E. V. The words used here and in Luke 1:9 are not the same.
In the order of his course,i.e., during the week his course served in the temple.
Verse 9
Luke 1:9. According to the custom of the priesthood. To be joined with what follows, not with what precedes. The ‘custom’ was to assign by lot for each day the various parts of the service to the priests of the course on duty for the week. The most honorable office, which fell to Zacharias on this occasion, was allotted to the same person but once, i.e., for one day during the week of service.
To enter into the temple of the Lord, i.e., ‘the holy place.’ Beyond this only the high-priest could go.
And burn incense. At the time of the morning and of the evening sacrifice. The sacrifice was offered on the great altar of burnt-offering, which stood outside in the court of the priests. One priest took fire from this altar to the altar of incense, and then left the priest, whose duty it was to bum incense, alone in the holy place; the latter (Zacharias in this case), at a signal from the priest presiding at the sacrifice, kindled the incense.
Verse 10
Luke 1:10. Were praying. The smoke of the incense was symbolical of acceptable prayer rising to God; comp. Psalms 141:2; Revelation 5:8; Revelation 8:3-4. It was the custom to pray without,i.e.:, in the courts of the men and women, at the hour of incense, i.e., while it was burnt. This was probably at the time of the morning sacrifice, as the allotment seems to have just occurred. Josephus tells of a vision to John Hyrcanus, the high-priest, while offering incense.
Verse 11
Luke 1:11. Appeared to him. An actual angelic appearance. The pious priest, engaged in this high duty, alone in the holiest spot into which he could enter, at the most sacred moment, would be in a state of religious susceptibility; but the revelation itself came from without, from a personal spirit sent by God. The presence of angels in the place dedicated to God, even at such a time of corruption, is suggestive.
On theright side of the altar of incense. Probably on the right of Zacharias: the right side (comp. Matthew 25:33), indicative of a blessing, was in this case the north side of the altar, where the table of the shew-bread stood. ‘The temple, so often the scene of the manifestation of the glory of the Lord, becomes again the centre, whence the first rays of light secretly break through the darkness.’
Verse 12
Luke 1:12. Fear fell upon him. This fear was natural, for angelic revelations had not occurred for centuries.
Verse 13
Luke 1:13. For thy prayer is heard. The doubt of Zacharias (Luke 1:18) indicates that he had ceased to pray for a son. The prayer was doubtless a Messianic one, even if he still cherished some hope of a son in his old age. The answer includes both the public and private blessing. The Messiah will appear in his days, and the forerunner promised of old (Malachi 4) shall be his son.
John, ‘God graciously gave.’ Comp. 2 Kings 25:23; 2 Chronicles 17:15; 2 Chronicles 23:1; 2 Chronicles 28:12; Nehemiah 6:18; Nehemiah 12:13; where the Hebrew name occurs in different forms. See on Matthew 1:1.
Verse 14
Luke 1:14. Many, etc. The promise was not for the father alone; hence the prayer was probably general.
Verse 15
Luke 1:15. He shall be great in the sight of the Lord. Spiritual, not temporal, greatness is promised.
Neither wine nor strong drink. ‘Sikera,’ the Greek word here used, refers to liquors of an intoxicating character, not prepared from grapes. He was to be a Nazarite (see Numbers 6). Such vows were not unusual in New Testament times (see Acts 21:24). John ranks with Isaac, as a son begotten in old age; with Samson and Samuel, as granted to the barren in answer to prayer, and as a Nazarite (comp. 13:5;1 Samuel 1:12).
Filled with the Holy Ghost, not with wine (comp. Ephesians 5:18).
Even from his mother’s womb. ‘From his very birth,’ hence the Holy Spirit may work in and on infants.
Verse 16
Luke 1:16. To the Lord their God. Not to Christ, but to God. A prediction of John’s ministry, as preparatory and reformatory,—the baptism of repentance. See on Matthew 3:1.
Verse 17
Luke 1:17. Before him in his presence. ‘Go before’ implies the coming of the Messiah, but ‘in his presence’ refers to ‘the Lord their God.’
In the spirit and power of Elijah. An evident allusion to Malachi 3:1; Malachi 4:5-6. See on Matthew 11:14; Matthew 17:11.
To turn the hearts of the fathers to the children. Parental affection had grown cold amidst the moral corruption; the reformer would strengthen these ties. This is better than the explanation: ‘to restore to the children the devout disposition of their fathers.’ True reformation strengthens family ties. This is the principle, prophesied by the last Old Testament prophet, announced by an angel in the first ray of light ushering in the New Dispensation, fulfilled in John’s ministry, in the whole history of Christianity. Whatever weakens family ties cannot be ‘reform.’
And the disobedient; immoral, in contrast with ‘just.’
To the wisdom of the just. Lit, ‘in the wisdom.’ This is the sphere in which the results will occur: some take ‘in’ as meaning ‘by,’ but this is less usual.
To make ready for the Lord, i.e., for God. A preparation for the coming of the Messiah is undoubtedly meant, but the thought of God’s appearing when the Messiah appeared underlies the prediction.