About Luke

Luke presents Jesus as the perfect man and Savior of all people, emphasizing His compassion for the marginalized.

Author: LukeWritten: c. AD 59-63Reading time: ~10 minVerses: 80
Universal SalvationSon of ManHoly SpiritPrayerJoyCompassion

King James Version

Luke 1

80 verses with commentary

Dedication to Theophilus

Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us,

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KJV Study Commentary

Luke's prologue establishes his Gospel as a carefully researched historical account. The Greek word 'anatassomai' (ἀνατάσσομαι, 'to compile') indicates systematic arrangement, while 'akribōs' (ἀκριβῶς, 'accurately') emphasizes precision. Luke's method of consulting eyewitnesses and written sources demonstrates the historical reliability of the Gospel narrative. His dedication to 'most excellent Th...
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Ellicott’s Commentary for English Readers

(1) **Forasmuch as many have taken in hand.**—On the general bearing of this passage on the questions connected with the authorship and plan of the Gospel, see the *Introduction.* Here we note (1), what is visible in the English, but is yet more conspicuous in the Greek, the finished structure of the sentences as compared with the simpler openings of the other Gospels; (2) the evidence which the v...
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Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word;

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KJV Study Commentary

Luke emphasizes the apostolic foundation of his Gospel through 'eyewitnesses and ministers of the word.' The Greek 'autoptai' (eyewitnesses) indicates those who saw with their own eyes, establishing the historical reliability of the Gospel accounts. This apostolic witness forms the bedrock of Christian faith, transmitted through faithful men (2 Tim 2:2). Luke's methodology reflects divine providen...
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Ellicott’s Commentary for English Readers

(2) **Even as they delivered them unto us.**—There is something noticeable in the candour with which the writer disclaims the character of an eyewitness. The word “delivered” is the same as that used by St. Paul when he speaks of the history of the Lord’s Supper (1Corinthians 11:23-25) and of the Resurrection (1Corinthians 15:3-7), and, with its cognate noun “tradition” (2Thessalonians 2:15), woul...
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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,

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KJV Study Commentary

Luke's claim to 'perfect understanding' (Greek 'parekolouthekoti akribos') means he traced everything carefully from the beginning. This demonstrates both divine inspiration and human diligence in Gospel composition. The Reformed principle of verbal inspiration doesn't negate careful historical investigation; rather, God's sovereignty works through providential means. Luke's methodical research se...
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Ellicott’s Commentary for English Readers

(3) **Having had perfect understanding of all things.**—Better, *having traced* (or *investigated*)* all things from their source.* The verb used is one which implies following the course of events step by step. The adverb which follows exactly answers to what we call the *origines* of any great movement. It goes further back than the actual beginning of the movement itself. **In order.**—The word...
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That thou mightest know the certainty of those things, wherein thou hast been instructed.

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KJV Study Commentary

The purpose statement reveals Luke's pastoral concern: 'that thou mightest know the certainty' (Greek 'asphaleia' - security, firmness). Christian faith rests on historical facts, not subjective experience or philosophical speculation. The word 'catechized' (katechethes) indicates Theophilus had received instruction but needed confirmation. This establishes the biblical pattern of teaching leading...
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Ellicott’s Commentary for English Readers

(4) **Wherein thou hast been instructed.**—The verb used is that from which are formed the words “catechise,” “catechumen.” &c., and implies oral teaching—in its later sense, teaching preparatory to baptism. The passage is important as showing that such instruction mainly turned on the facts of our Lord’s life, death, and resurrection, and on the records of His teaching.

The Birth of John the Baptist Foretold

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.

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KJV Study Commentary

Zechariah and Elisabeth are introduced as righteous before God, walking blamelessly in all commandments. The Greek 'dikaioi' (δίκαιοι, righteous) indicates their justified standing and moral uprightness. Their blamelessness in observing the law demonstrates that even perfect external obedience cannot guarantee answered prayer—Elisabeth remained barren despite their righteousness. This sets up the ...
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Ellicott’s Commentary for English Readers

(5) **There was in the days of Herod.**—The writer begins, as he had promised, with the first facts in the divine order of events. The two chapters that follow have every appearance of having been based originally on an independent document, and that probably a Hebrew one. On its probable sources, see *Introduction.* On Herod and this period of his reign, see Notes on Matthew 2:1. **Zacharias.**—T...
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And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.

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KJV Study Commentary

Zacharias and Elisabeth's righteousness 'before God' (Greek 'enopion tou Theou') emphasizes that true righteousness is defined by God's standard, not human opinion. Their blameless observance of commandments doesn't imply sinless perfection but genuine faith expressed through obedience. From a Reformed perspective, their righteousness was by faith (Rom 4:3), evidenced by faithful adherence to God'...
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Ellicott’s Commentary for English Readers

(6) **Commandments and ordinances.**—The former word covered all the moral laws of the Pentateuch, the latter (as in Hebrews 9:1), its outward and ceremonial rules.

And they had no child, because that Elisabeth was barren, and they both were now well stricken in years.

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KJV Study Commentary

Elisabeth's barrenness parallels Sarah, Rebekah, Rachel, and Hannah—women through whom God demonstrated His sovereignty over human impossibility. The detail that 'they both were now well stricken in years' emphasizes the miraculous nature of God's coming intervention. This pattern of barrenness-to-birth foreshadows the greater miracle of virgin birth. God's delays and denials serve His redemptive ...
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Ellicott’s Commentary for English Readers

(7) **Well stricken in years.**—Literally, *far advanced in their days.*

And it came to pass, that while he executed the priest's office before God in the order of his course,

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KJV Study Commentary

Zacharias's priestly service 'before God' occurred 'in the order of his course,' demonstrating God's sovereignty in providential timing. Of 20,000 priests divided into 24 courses, only twice yearly did each division serve. That Zacharias's division was serving precisely when Gabriel would appear shows divine orchestration. Reformed theology recognizes God's absolute control over seemingly random c...
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Ellicott’s Commentary for English Readers

(8) **In the order of his course.**—This was settled by rotation. Attempts have been made by reckoning back from the date of the destruction of the Temple, when it is known that the “course” of Joiarib was ministering on the ninth day of the Jewish month Ab, to fix the precise date of the events here narrated, and so of our Lord’s Nativity, but all such attempts are necessarily more or less precar...
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According to the custom of the priest's office, his lot was to burn incense when he went into the temple of the Lord.

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KJV Study Commentary

The lot fell to Zacharias 'according to the custom of the priest's office' to burn incense—a once-in-a-lifetime honor. The Hebrew casting of lots recognized God's sovereign control: 'The lot is cast into the lap; but the whole disposing thereof is of the LORD' (Prov 16:33). This seemingly random selection was God's appointed means of placing Zacharias in position for angelic visitation. The incens...
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Ellicott’s Commentary for English Readers

(9)**His lot was to burn incense.**—The order of the courses was, as has been said, one of rotation. The distribution of functions during the week was determined by lot. That of offering incense, symbolising, as it did, the priestly work of presenting the prayers of the people, and joining his own with them (Psalm 141:2; Revelation 5:8), was of all priestly acts the most distinctive (2Chronicles 2...
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And the whole multitude of the people were praying without at the time of incense.

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KJV Study Commentary

The 'whole multitude of the people' praying outside during the incense offering created the sacred context for Gabriel's appearance. The hour of incense—9 AM or 3 PM—was a set time of prayer, showing the importance of regular, corporate worship. Their prayers ascending with the incense (Rev 8:3-4) demonstrate the connection between faithful intercession and divine intervention. The congregation's ...
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Ellicott’s Commentary for English Readers

(10) **The whole multitude.**—Knowing as we do from this Gospel, what hopes were cherished by devout hearts at this time, we may well believe that the prayers of the people, no less than those of the priest, turned towards the manifestation of the kingdom of God. In that crowd, we may well believe, were the aged Simeon (Luke 2:25), and Anna the prophetess (Luke 2:36), and many others who waited fo...
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And there appeared unto him an angel of the Lord standing on the right side of the altar of incense.

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KJV Study Commentary

The angel's appearance 'on the right side of the altar of incense' is highly significant. The right side represented the place of honor and favor in Jewish symbolism. The altar of incense stood in the Holy Place before the veil, representing prayers ascending to God. Gabriel's appearance at this exact location during Zechariah's prayer ministry signifies that God had heard the prayers for a son an...
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Ellicott’s Commentary for English Readers

(11) **The altar of incense.**—The altar stood just in front of the veil that divided the outer sanctuary from the Holy of Holies. It was made of shittim wood, and overlaid with gold, both symbols of incorruption (Exodus 30:1-7; Exodus 40:5; Exodus 40:26). Its position connected it so closely with the innermost sanctuary that the writer of the Epistle to the Hebrews (Hebrews 9:4; but see Note ther...
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And when Zacharias saw him, he was troubled, and fear fell upon him.

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KJV Study Commentary

Zacharias's trouble and fear upon seeing the angel reveals the natural human response to divine revelation. The Greek 'etarachthe' (troubled) and 'phobos epepesen' (fear fell upon) indicate overwhelming awe before the supernatural. Even righteous men recognize their unworthiness before God's messengers. This fear differs from terror—it's reverential awe mixed with awareness of human frailty before...
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Ellicott’s Commentary for English Readers

(12) **He was troubled.**—It lies in the nature of the case that during all the long years of Zachariah’s ministration, he had seen no such manifestation. As far as we may reason from the analogy of other angelic appearances, the outward form was that of a “young man clothed in white linen,” or in “bright apparel” (Matthew 28:3; Mark 16:5)—a kind of transfigured Levite, as One greater than the ang...
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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.

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KJV Study Commentary

Gabriel's announcement begins with 'Fear not, Zacharias' (μὴ φοβοῦ, Ζαχαρία), addressing the natural human response to divine presence. The phrase 'thy prayer is heard' (εἰσηκούσθη ἡ δέησίς σου) uses the aorist passive, indicating God had already acted on Zacharias's petition. This raises the question: was Zacharias still praying for a son in his old age, or does this refer to years of earlier pra...
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Ellicott’s Commentary for English Readers

(13) **Thy prayer is heard.**—The words imply a prayer on the part of Zacharias, not that he might have a son (that hope appears to have died out long before), but that the Kingdom of God might come. Praying for this he receives more than he asks, and the long yearning of his soul for a son who might bear his part in that Kingdom is at last realised. **Thou shalt call his name John.**—The English ...
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And thou shalt have joy and gladness; and many shall rejoice at his birth.

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KJV Study Commentary

Gabriel promises that John's birth will bring 'joy and gladness,' not merely to his parents but to many. The Greek 'chara' (joy) and 'agalliasis' (gladness/exultation) indicate deep, abiding spiritual joy, not temporary happiness. This joy flows from God's redemptive purposes—John as forerunner prepares the way for Messiah, the ultimate source of Christian joy. Reformed theology recognizes that tr...
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Ellicott’s Commentary for English Readers

(14) **Many shall rejoice.**—The words point to what had been the priest’s prayer. He had been seeking the joy of many rather than his own, and now the one was to be fruitful in the other.

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.

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KJV Study Commentary

<strong>He shall be great in the sight of the Lord</strong> (μέγας ἐνώπιον τοῦ κυρίου, megas enōpion tou kyriou)—John's greatness is defined by divine estimation, not worldly acclaim. The Nazirite vow details follow: <strong>shall drink neither wine nor strong drink</strong> (οἶνον καὶ σίκερα οὐ μὴ πίῃ, oinon kai sikera ou mē piē)—total abstinence from fermented beverages, marking consecration to ...
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Ellicott’s Commentary for English Readers

(15) **And shall drink neither wine nor strong drink.**—The child now promised was to grow up as a Nazarite (Numbers 6:4), and to keep that vow all his life, as the representative of the ascetic, the “separated,” form (this is the meaning of the term) of a consecrated life. He was to be what Samson had been (Judges 13:4), and probably Samuel also (1Samuel 1:11), and the house of Jonadab the son of...
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And many of the children of Israel shall he turn to the Lord their God.

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KJV Study Commentary

John's ministry to 'turn many of the children of Israel to the Lord their God' describes the work of true prophetic ministry—calling God's people back to covenant faithfulness. The word 'epistrephei' (turn) indicates repentance, a fundamental change of direction. Not all Israel would turn (hence 'many,' not 'all'), anticipating the reality of both believing and unbelieving Israel. From a Reformed ...
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Ellicott’s Commentary for English Readers

(16) **Shall he turn to the Lord their God.**—The opening words of the message of the New Covenant spring out of the closing words of the last of the prophets (Malachi 4:6), and point to the revival of the Elijah ministry, which is more definitely announced in the next verse.

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. to the wisdom: or, by the wisdom

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KJV Study Commentary

John would go before the Lord 'in the spirit and power of Elijah' to turn hearts. This explicitly identifies John as the prophesied Elijah figure from Malachi 4:5-6, who would prepare the way for the Messiah. The 'spirit and power' (Greek 'pneumati kai dynamei,' πνεύματι καὶ δυνάμει) refers not to Elijah's reincarnation but to the same Holy Spirit anointing and prophetic authority. The mission inv...
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Ellicott’s Commentary for English Readers

(17) **To the wisdom of the just.**—The margin, *by the wisdom,* is undoubtedly the right rendering.

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

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KJV Study Commentary

Zacharias's question 'Whereby shall I know this?' echoes Abraham's question (Gen 15:8) but lacks Abraham's faith. Despite angelic visitation and clear promise, Zacharias demands a sign, revealing doubt where there should be trust. His appeal to natural impossibility ('I am an old man') shows reliance on human reason over divine power. This stands in stark contrast to Mary's submissive faith (v38)....
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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.

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KJV Study Commentary

Gabriel's self-identification—'I am Gabriel, that stand in the presence of God'—establishes his authority as God's messenger. The perfect tense 'parestekos' (stand) indicates continuous standing in God's immediate presence, emphasizing his role as divine spokesman. Gabriel's mission 'to shew thee these glad tidings' reveals the gracious character of divine revelation—God condescends to inform His ...
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Ellicott’s Commentary for English Readers

(19) **I am Gabriel.**—No names of angels appear in the Old Testament till after the Babylonian Exile. Then we have Gabriel (= “the strong one—or the hero—of God”), in Daniel 8:16; Michael (= “who is like unto God?”), in Daniel 10:21; Daniel 12:1; Raphael (= “the healer of God”—i.e., the divine healer), in Tobit 12:15, as one of the seven holy angels which present the prayers of the saints. As hav...
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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.

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KJV Study Commentary

Zacharias's muteness serves as both judgment for unbelief and a sign confirming the angel's words. The Greek 'siopa' (silent) indicates complete inability to speak—a physical manifestation of spiritual doubt. Yet even this discipline is gracious, giving Zacharias nine months to reflect on God's power and faithfulness. The prophecy would be fulfilled 'in their season,' emphasizing God's sovereign t...
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Ellicott’s Commentary for English Readers

(20) **Behold, thou shalt be dumb.**—The question was answered, the demand for a sign granted, but the demand had implied a want of faith, and therefore the sign took the form of a penalty. The vision and the words of the angel, harmonising as they did with all Zechariah’s previous convictions, ought to have been enough for him.

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

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KJV Study Commentary

The people's waiting and marveling at Zacharias's delay demonstrates expectation for the priestly ministry to proceed orderly. Their concern reflects the seriousness with which Israel treated temple worship—the priest's prolonged absence in God's presence caused wonder and anxiety. They couldn't know that divine history was being made in the Holy Place. This reminds us that God's most significant ...
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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.

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KJV Study Commentary

Zacharias's inability to speak combined with his signs (Greek 'dianeuon'—nodding, beckoning) revealed to the people that he had experienced a vision. His muteness testified more powerfully than words could to the reality of divine encounter. The people's perception that 'he had seen a vision in the temple' shows spiritual discernment—they recognized God's hand in the unexpected. Zacharias's condit...
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Ellicott’s Commentary for English Readers

(22) **A vision.**—The word is used as distinguished from “dream,” to imply that what had been witnessed had been seen with the waking sense. The look of awe, the strange gestures, the unwonted silence, all showed that he had come under the influence of some supernatural power. **He beckoned unto them.**—The tense implies continued and repeated action.

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

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KJV Study Commentary

Zacharias's faithful completion of his priestly service despite his supernatural experience and physical condition demonstrates true devotion. The phrase 'as soon as the days of his ministration were accomplished' shows he didn't abandon duty for personal crisis. His return home marks the transition from temple service to domestic life where God's promise would be fulfilled. This pattern—faithful ...
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Ellicott’s Commentary for English Readers

(23) **The days of his ministration.**—The word used for “ministration” conveys, like the ministering spirits” of Hebrews 1:14, the idea of liturgical service. The “days” were, according to the usual order of the Temple, from Sabbath to Sabbath (2Kings 11:5).

And after those days his wife Elisabeth conceived, and hid herself five months, saying,

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KJV Study Commentary

Elisabeth's conception 'after those days' fulfilled Gabriel's prophecy precisely. Her five-month seclusion demonstrates both thanksgiving and humility—hiding herself to process God's gracious work privately before public announcement. The phrase 'Thus hath the Lord dealt with me' recognizes God's sovereign agency in her conception. Elisabeth's response contrasts with Zacharias's doubt; she embrace...
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Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men.

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KJV Study Commentary

Elisabeth's attribution—'Thus hath the Lord dealt with me in the days wherein he looked on me'—demonstrates theological understanding of divine sovereignty in personal circumstances. The verb 'looked on' (Greek 'epeiden') indicates God's compassionate attention, the same word used of God's regard for Israel's affliction (Acts 7:34). Elisabeth's recognition that God 'took away my reproach among men...
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Ellicott’s Commentary for English Readers

(25) **To take away my reproach among men.**—The words express in almost their strongest form the Jewish feeling as to maternity. To have no children was more than a misfortune. It seemed to imply some secret sin which God was punishing with barrenness. So we have Rachel’s cry, “Give me children, or else I die” (Genesis 30:1); and Hannah’s “bitterness of soul” when “her adversary provoked her to m...
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The Birth of Jesus Foretold

And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth,

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KJV Study Commentary

The sixth month reference connects to Elizabeth's pregnancy (Luke 1:24), demonstrating God's sovereign timing in redemptive history. Gabriel, whose name means 'God is my strength,' had previously appeared to Daniel and now announces the greatest event in human history. Luke's precision in naming both the angel and the obscure village of Nazareth highlights his careful historical documentation, whi...
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Ellicott’s Commentary for English Readers

(26) **And in the sixth month.**—The time is obviously reckoned from the commencement of the period specified in Luke 1:24. **A city of Galilee, named Nazareth.**—The town so named (now *en-Nazirah*) was situated in a valley among the hills that rise to a height of about 500 feet on the north of the Plain of Esdraelon. The valley itself is richly cultivated. The grassy slopes of the hills are clot...
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To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary.

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KJV Study Commentary

<strong>To a virgin espoused to a man</strong> (παρθένον ἐμνηστευμένην ἀνδρί, parthenon emnēsteumenēn andri)—Luke emphasizes Mary's legal betrothal, a binding commitment more serious than modern engagement. The Greek <em>parthenos</em> unambiguously means virgin, fulfilling Isaiah 7:14's prophetic sign.<br><br><strong>Of the house of David</strong> (ἐξ οἴκου Δαυίδ, ex oikou Dauid)—Joseph's Davidic...
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Ellicott’s Commentary for English Readers

(27) **To a virgin espoused to a man whose name was Joseph.**—Of the parentage of Mary the canonical Gospels tell us nothing, and the legends of the apocryphal have no claim to credit. That her mother’s name was Anna, that she surpassed the maidens of her own age in wisdom, that she went as a child into the Temple, that she had many who sought her hand, and that they agreed to decide their claims ...
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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. highly: or, graciously accepted, or, of much grace

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KJV Study Commentary

Gabriel's greeting 'Hail, thou that art highly favoured' (χαῖρε, κεχαριτωμένη) uses the perfect passive participle of 'charitoō' (χαριτόω), meaning 'to grace' or 'to endue with grace.' The perfect tense indicates Mary had been graced by God in the past with continuing effects—she existed in a state of having received divine favor. The phrase 'the Lord is with thee' (ὁ κύριος μετὰ σοῦ) echoes Old T...
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Ellicott’s Commentary for English Readers

(28) **Highly favoured.**—The verb is the same as that which is translated, “hath made us accepted “in Ephesians 1:6; and, on the whole, this, which is expressed in one of the marginal readings, seems the truest. The *plena gratiâ* of the Vulgate has no warrant in the meaning of the word. **The Lord is with thee.**—Better, *the Lord be with thee,* as the more usual formula of salutation, as in Rut...
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And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be.

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KJV Study Commentary

Mary's being 'troubled at his saying' and casting about 'what manner of salutation this should be' shows thoughtful consideration rather than immediate panic. Unlike Zacharias's fear at the angel's appearance, Mary's concern focuses on the meaning of Gabriel's greeting 'highly favoured.' Her questioning demonstrates humility and theological reflection—she pondered why God would especially bless he...
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Ellicott’s Commentary for English Readers

(29) **she was troubled at his saying.**—The same word is used as had been used of Zacharias. With Mary, as with him, the first feeling was one of natural terror. Who was the strange visitor, and what did the strange greeting mean?

Jamieson-Fausset-Brown Bible Commentary

CHAPTER 16 Mr 16:1-20. Angelic Announcement to the Women on the First Day of the Week, that Christ Is Risen--His Appearances after His Resurrection--His Ascension--Triumphant Proclamation of His Gospel. ( = Mt 28:1-10, 16-20; Lu 24:1-51; Joh 20:1, 2, 11-29). The Resurrection Announced to the Women (Mr 16:1-8). **1. And when the sabbath was past--**that is, at sunset of our Saturday. **Mary M...
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And the angel said unto her, Fear not, Mary: for thou hast found favour with God.

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KJV Study Commentary

The angel's words 'Fear not, Mary: for thou hast found favour with God' address Mary's troubled response to the greeting. The phrase 'found favor' (Greek 'heurēs charin,' εὗρες χάριν) echoes Old Testament language (Noah, Moses, David) of God's electing grace. Mary did not earn this favor through merit—she found it by God's sovereign choice. The Greek 'charis' (χάρις, grace/favor) emphasizes unmeri...
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Ellicott’s Commentary for English Readers

(30) **Thou hast found favour with God.**—The noun is the same as that elsewhere translated “grace,” but the latter word, though fit enough in itself, has become so associated with the technicalities of theology that it is better, in this place, to retain “favour.”

Jamieson-Fausset-Brown Bible Commentary

**2. And very early in the morning--**(See on Mt 28:1). **the first day of the week, they came unto the sepulchre at the rising of the sun--**not quite literally, but "at earliest dawn"; according to a way of speaking not uncommon, and occurring sometimes in the Old Testament. Thus our Lord rose on the third day; having lain in the grave part of Friday, the whole of Saturday, and part of the fol...
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And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS.

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KJV Study Commentary

Gabriel announces Mary will conceive and bear a son named Jesus. The name 'Jesus' (Greek 'Iēsous,' Ἰησοῦς, from Hebrew 'Yeshua,' יֵשׁוּעַ) means 'Yahweh saves' or 'the LORD is salvation.' This name explicitly identifies the child's redemptive mission—He will save His people from their sins (Matthew 1:21). The naming is divinely prescribed, not chosen by parents, indicating divine sovereignty over ...
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Ellicott’s Commentary for English Readers

(31) **Behold, thou shalt conceive.**—St. Luke does not refer to the prophecy of Isaiah 7:14, but it is clear from Mary’s answer that she understood the words of the angel in the sense which St. Matthew gives to those of the prophet. What perplexed her was the reference to the conception and the birth in a prediction which made no mention of her approaching marriage. The absence of the reference i...
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Jamieson-Fausset-Brown Bible Commentary

**3. And they said among themselves--**as they were approaching the sacred spot. **Who shall roll us away the stone from the door of the sepulchre? ... for it was very great--**On reaching it they find their difficulty gone--the stone already rolled away by an unseen hand. And are there no others who, when advancing to duty in the face of appalling difficulties, find their stone also rolled away...
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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:

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KJV Study Commentary

Gabriel's prophecy contains four key messianic identifiers: (1) 'He shall be great'—surpassing even John the Baptist (v.15); (2) 'Son of the Highest'—divine sonship, not merely adoptive but essential; (3) 'the Lord God shall give unto him the throne of his father David'—fulfilling the Davidic covenant (2 Samuel 7:12-16); (4) 'he shall reign over the house of Jacob for ever'—eternal kingship. The p...
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Ellicott’s Commentary for English Readers

(32) **Shall be called the Son of the Highest.**—It is noticeable that this name applied to our Lord by the angel, appears afterwards as uttered by the demoniacs (Mark 5:7). On the history of the name, see Note on Mark 5:7. **The throne of his father David.**—The words seem at first to suggest the thought that the Virgin was of the house of David, and that the title to the throne was thus derived ...
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And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.

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KJV Study Commentary

Gabriel's prophecy that Jesus 'shall reign over the house of Jacob for ever' and that 'of his kingdom there shall be no end' establishes Christ's eternal kingship. The phrase 'house of Jacob' connects Jesus to Israel's covenant promises while 'for ever' transcends ethnic boundaries to God's eternal kingdom. The emphasis on endless reign distinguishes Christ's kingdom from all earthly kingdoms that...
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Ellicott’s Commentary for English Readers

(33) **He shall reign over the house of Jacob for ever.**—Here, again, the apparent promise is that of a kingdom restored to Israel such as the disciples expected even after the Resurrection (Acts 1:6). It needed to be interpreted by events before men could see that it was fulfilled in the history of Christendom as the true Israel of God (Romans 9:6; Galatians 6:16). **Of his kingdom there shall b...
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Jamieson-Fausset-Brown Bible Commentary

**5. And entering into the sepulchre, they saw a young man--**In Mt 28:2 he is called "the angel of the Lord"; but here he is described as he appeared to the eye, in the bloom of a life that knows no decay. In Matthew he is represented as sitting on the stone outside the sepulchre; but since even there he says, "Come, see the place where the Lord lay" (Mt 28:6), he seems, as Alford says, to have g...
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Then said Mary unto the angel, How shall this be, seeing I know not a man?

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KJV Study Commentary

Mary's question 'How shall this be, seeing I know not a man?' demonstrates faith seeking understanding, not Zacharias-like doubt. The present tense 'know not' indicates her current virginity, while her question seeks explanation of method, not possibility. Mary doesn't question whether God can fulfill His word, but how He will accomplish it while preserving her virginity. This shows mature faith t...
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Ellicott’s Commentary for English Readers

(34) **How shall this be?**—The question of the Virgin is not altogether of the same nature as that of Zacharias in Luke 1:18. He asks by what sign he shall know that the words were true which told him of a son in his old age. Mary is told of a far greater marvel, for her question shows that she understood the angel to speak of the birth as antecedent to her marriage, and she, accepting the words ...
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Jamieson-Fausset-Brown Bible Commentary

**6. And he saith unto them, Be not affrighted--**a stronger word than "Fear not" in Matthew (Mt 28:5). **Ye seek Jesus of Nazareth, which was crucified!--**"the Nazarene, the Crucified." **he is risen; he is not here--**(See on Lu 24:5, 6). **behold the place where they laid him--**(See on Mt 28:6).

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.

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KJV Study Commentary

Gabriel explains the mechanism of virgin conception: 'The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee' (πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ, καὶ δύναμις ὑψίστου ἐπισκιάσει σοι). The verb 'episkiazō' (ἐπισκιάζω, 'overshadow') recalls the cloud of God's glory overshadowing the tabernacle (Exodus 40:35), suggesting the new creation parallels the original creation w...
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Ellicott’s Commentary for English Readers

(35) **The Holy Ghost shall come upon thee.**—See Note on Luke 1:15. Here, however, the context would suggest to one familiar with the sacred writings, another aspect of the Spirit’s work, as quickening the dead chaos into life (Genesis 1:2), as being the source of life to all creation (Psalm 104:30). **The power of the Highest shall overshadow thee.**—The divine name is used in obvious harmony wi...
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Jamieson-Fausset-Brown Bible Commentary

**7. But go your way, tell his disciples and Peter--**This Second Gospel, being drawn up--as all the earliest tradition states--under the eye of Peter, or from materials chiefly furnished by him, there is something deeply affecting in the preservation of this little clause by Mark alone. **that he goeth before you into Galilee; there shall ye see him, as he said unto you--**(See on Mt 28:7).

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.

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KJV Study Commentary

Gabriel's revelation that Elisabeth has conceived 'in her old age' serves as confirming sign to Mary, though she didn't request it. The addition 'and this is the sixth month with her, who was called barren' provides specific, verifiable evidence of God's power over natural impossibility. This gracious provision of confirmation demonstrates God's pastoral care for His servants—He strengthens faith ...
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Ellicott’s Commentary for English Readers

(36) **Thy cousin Elisabeth.**—See Notes on Luke 1:27; Luke 1:32. Taking the word in its usual sense, it would imply that either the father or the mother of Mary had been of the house of Aaron, or that the mother of Elizabeth had been of the house of David.

Jamieson-Fausset-Brown Bible Commentary

**8. And they went out quickly, and fled from the sepulchre: for they trembled and were amazed--**"for tremor and amazement seized them." **neither said they anything to any man; for they were afraid--**How intensely natural and simple is this! Appearances of Jesus after His Resurrection (Mr 16:9-18).

For with God nothing shall be impossible.

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KJV Study Commentary

<strong>For with God nothing shall be impossible.</strong> This angelic declaration to Mary stands as one of Scripture's most comprehensive and sweeping statements of divine omnipotence in all of biblical revelation. The Greek phrase <em>hoti ouk adunātēsei para tou theou pan rhēma</em> (ὅτι οὐκ ἀδυνατήσει παρὰ τοῦ θεοῦ πᾶν ῥῆμα) literally reads "because there shall not be impossible with God ever...
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Jamieson-Fausset-Brown Bible Commentary

**9. Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils--**There is some difficulty here, and different ways of removing it have been adopted. She had gone with the other women to the sepulchre (Mr 16:1), parting from them, perhaps, before their interview with the angel, and on finding Peter and John she had come with...
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And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her.

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KJV Study Commentary

Mary's response demonstrates the Greek word 'hupēretis' (handmaid/servant), indicating willing submission to God's will despite the enormous personal cost and social stigma she would face. Her words 'be it unto me according to thy word' echo the passive voice, showing she recognized herself as the recipient of God's action rather than an active participant. This exemplifies saving faith—trusting s...
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Ellicott’s Commentary for English Readers

(38) **Behold the handmaid of the Lord . . .**—The words seem to show a kind of half-consciousness that the lot which she thus accepts might bring with it unknown sufferings, as well as untold blessedness. She shrinks, as it were, from the awfulness of the position thus assigned to her, but she can say, as her Son said afterwards, when His time of agony was come, “Not my will, but Thine be done.” ...
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Mary Visits Elizabeth

And Mary arose in those days, and went into the hill country with haste, into a city of Juda;

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KJV Study Commentary

Mary's immediate response—'arose...and went into the hill country with haste'—demonstrates faith expressing itself in action. The word 'haste' (Greek 'spoude') indicates eager urgency, not panic. Mary's journey to Elisabeth wasn't for confirmation (she believed Gabriel) but for fellowship with one who would understand her miraculous experience. Her prompt obedience models that genuine faith produc...
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Ellicott’s Commentary for English Readers

(39) **The hill country . . . a city of Juda.**—The description is too vague to be identified with any certainty. The form of the proper noun is the same as that in “Bethlehem, of the land of Juda,” in Matthew 2:6. The city may have been one of those assigned to the priests within the limits of the tribe of Judah, and if so, it is interesting to think of the Virgin as undertaking a journey which b...
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Jamieson-Fausset-Brown Bible Commentary

**11. And they, when they had heard that he was alive, and had been seen of her, believed not--**This, which is once and again repeated of them all, is most important in its bearing on their subsequent testimony to His resurrection at the risk of life itself.

And entered into the house of Zacharias, and saluted Elisabeth.

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KJV Study Commentary

Mary's entrance into Zacharias's house and salutation of Elisabeth sets the stage for the Spirit-filled recognition that follows. The specific mention of saluting Elisabeth (not Zacharias) suggests intentional seeking of female fellowship. Mary's greeting triggers the Holy Spirit's manifestation in Elisabeth and John's womb, showing how God uses ordinary human interaction as occasions for extraord...
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Jamieson-Fausset-Brown Bible Commentary

**12. After that he appeared in another form--**(compare Lu 24:16). **unto two of them as they walked, and went into the country--**The reference here, of course, is to His manifestation to the two disciples going to Emmaus, so exquisitely told by the Third Evangelist (see on Lu 24:13, &amp;c.).

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:

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KJV Study Commentary

Elizabeth's Spirit-filled response begins with the baby John leaping in her womb. The verb 'skirtaō' (σκιρτάω, 'leap') indicates joyful jumping, demonstrating prenatal personhood and John's prophetic recognition of the Messiah even before birth. Elizabeth's cry 'Blessed art thou among women, and blessed is the fruit of thy womb' (εὐλογημένη σὺ ἐν γυναιξίν, καὶ εὐλογημένος ὁ καρπὸς τῆς κοιλίας σου)...
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Ellicott’s Commentary for English Readers

(41) **The salutation of Mary.**—The words of the greeting were, we may believe, the usual formula, “Peace be with thee,” or “The Lord be with thee,” possibly united with some special words of gratulation on what she had heard from the angel. **Elisabeth was filled with the Holy Ghost.**—What had been predicted of the Child (Luke 1:15) was now fulfilled *ex abundanti* in the mother. The fact relat...
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Jamieson-Fausset-Brown Bible Commentary

13. And they went and told it unto the residue: neither believed they them, &amp;c.

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

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KJV Study Commentary

Elisabeth's Spirit-filled greeting proclaims Mary 'blessed among women' and 'blessed is the fruit of thy womb.' The term 'blessed' (Greek 'eulogēmenē,' εὐλογημένη) indicates divine favor and approval. Elisabeth's recognition of Mary's special status and the blessing of her child comes through prophetic insight—the Holy Spirit reveals what Elisabeth could not know naturally. This greeting echoes Ja...
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Ellicott’s Commentary for English Readers

(42) **Blessed art thou among women.**—The language, like that of most of the utterances in these chapters, is taken from the poetry of the older Scriptures, but there is a singular contrast between its application there to the murderess Jael (Judges 5:24), and here to the mother of the Lord.

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

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KJV Study Commentary

Elisabeth's question 'whence is this to me, that the mother of my Lord should come to me?' expresses both humility and theological insight. Her recognition of Mary as 'mother of my Lord' demonstrates Holy Spirit-given understanding that Mary's child is the Lord (Greek 'Kurios'), the covenant name of God. Elisabeth's wonder at this honor echoes David's response when the ark came to him (2 Sam 6:9)....
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Ellicott’s Commentary for English Readers

(43) **Whence is this to me** . . .?—The sudden inspiration bids Elizabeth, rising above all lower thoughts, to recognise that the child of Mary would be also the Son of the Highest. The contrast leaves no room for doubt that she used the word “Lord” in its highest sense. “Great “as her own son was to be (Luke 1:15) in the sight of the Lord, here was the mother of One yet greater, even of the Lord...
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Jamieson-Fausset-Brown Bible Commentary

**15. And he said unto them, Go ye into all the world, and preach the Gospel to every creature--**See on Joh 20:19-23 and Lu 24:36-49.

For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy.

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KJV Study Commentary

John's leap in Elisabeth's womb 'for joy' at Mary's salutation demonstrates prenatal life and spiritual sensitivity. The Greek 'eskirtesen en agalliasei' indicates not random movement but joyful exultation—John's first prophetic act was recognizing and rejoicing at his Lord's presence. This affirms both the full humanity of the unborn and the unique role of John as forerunner who would prepare the...
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Jamieson-Fausset-Brown Bible Commentary

**16. He that believeth and is baptized--**Baptism is here put for the external signature of the inner faith of the heart, just as "confessing with the mouth" is in Ro 10:10; and there also as here this outward manifestation, once mentioned as the proper fruit of faith, is not repeated in what follows (Ro 10:11). **shall be saved; but he that believeth not shall be damned--**These awful issues o...
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And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. that: or, which believed that there

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KJV Study Commentary

Elisabeth pronounces Mary 'blessed' for believing God's word would be fulfilled. The Greek 'pisteuō' (πιστεύω, believed) indicates active, trusting faith—not mere intellectual assent but confident reliance on God's promises. This contrasts with Zechariah's doubt (Luke 1:18-20), which resulted in temporary judgment. Mary's faith response ('be it unto me according to thy word,' v. 38) becomes the pa...
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Ellicott’s Commentary for English Readers

(45) **Blessed is she that believed.**—The two renderings, “for there shall be,” and “that there shall be,” are equally tenable grammatically. On internal grounds there seems a balance in favour of the latter, as the other interpretation appears to make the fulfilment of the promise dependent upon the Virgin’s faith.

Jamieson-Fausset-Brown Bible Commentary

**17-18. And these signs shall follow them that believe ... They shall take up serpents--**These two verses also are peculiar to Mark. The Ascension and Triumphant Proclamation of the Gospel Thereafter (Mr 16:19, 20).

And Mary said, My soul doth magnify the Lord,

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KJV Study Commentary

Mary's Magnificat (vv.46-55) begins 'My soul doth magnify the Lord' (μεγαλύνει ἡ ψυχή μου τὸν κύριον). The verb 'megalynō' (μεγαλύνω) means to make great or enlarge—not that Mary can literally make God greater, but that she exalts and proclaims His greatness. This hymn is saturated with Old Testament allusions, particularly Hannah's prayer (1 Samuel 2:1-10), demonstrating Mary's deep scriptural kn...
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Ellicott’s Commentary for English Readers

(46) **My soul doth magnify the Lord.**—We come to the first of the great canticles recorded by St. Luke, which, since the time of Cæsarius of Arles (A.D. 540), who first introduced them into public worship, have formed part of the hymnal treasures of Western Christendom. We may think of the Virgin as having committed to writing at the time, or having remembered afterwards, possibly with some natu...
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Jamieson-Fausset-Brown Bible Commentary

**17-18. And these signs shall follow them that believe ... They shall take up serpents--**These two verses also are peculiar to Mark. The Ascension and Triumphant Proclamation of the Gospel Thereafter (Mr 16:19, 20).

And my spirit hath rejoiced in God my Saviour.

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KJV Study Commentary

Mary's declaration 'my spirit hath rejoiced in God my Saviour' reveals theological depth—she recognizes her need for a Savior despite being chosen to bear God's Son. The perfect tense 'hath rejoiced' indicates completed action with ongoing results; her joy began and continues. Mary's identification of God as 'my Saviour' refutes later Marian dogmas of sinlessness—she needed salvation like all huma...
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Ellicott’s Commentary for English Readers

(47) **In God my Saviour.**—We may well believe that this choice of the name was determined by the meaning of the name, implying God’s work of salvation, which she had been told was to be given to her Son.

Jamieson-Fausset-Brown Bible Commentary

**19. So then after the Lord--**an epithet applied to Jesus by this Evangelist only in Mr 16:19, 20, when He comes to His glorious Ascension and its subsequent fruits. It is most frequent in Luke. **had spoken unto them, he was received up into heaven--**See on Lu 24:50, 51. **and sat on the right hand of God--**This great truth is here only related as a fact in the Gospel history. In that exa...
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For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed.

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KJV Study Commentary

Mary's description of herself as God's 'handmaiden' (Greek 'doule'—female slave) and her 'low estate' demonstrates humility and submission to God's sovereign will. God's regarding her low estate echoes His pattern of choosing the weak and lowly (1 Cor 1:27-28). Her prophecy that 'all generations shall call me blessed' has been fulfilled as Christians honor her unique role while avoiding worship. T...
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Ellicott’s Commentary for English Readers

(48) **The low estate** **of his handmaiden.**—Note the recurrence of the word that had been used in Luke 1:37, as expressing the character which she was now ready to accept, whatever it might involve. **All generations shall call me blessed.**—The words have, of course, been partly instrumental in bringing about their own fulfilment; but what a vision of the future they must have implied then on ...
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Jamieson-Fausset-Brown Bible Commentary

**20. And they went forth, and preached everywhere, the Lord working with them, and confirming the word with signs following. Amen--**We have in this closing verse a most important link of connection with the Acts of the Apostles, where He who directed all the movements of the infant Church is perpetually styled "The Lord"; thus illustrating His own promise for the rounding and building up of the ...
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For he that is mighty hath done to me great things; and holy is his name.

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KJV Study Commentary

Mary's declaration 'he that is mighty hath done to me great things' attributes everything to God's power, not her merit. The perfect tense 'hath done' emphasizes completed divine action. The phrase 'his name is holy' connects God's mighty acts to His essential character—He works according to His holy nature. Mary's theology recognizes that God's holiness doesn't prevent His gracious intervention b...
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Jamieson-Fausset-Brown Bible Commentary

THE GOSPEL ACCORDING TO LUKE Commentary by David Brown

And his mercy is on them that fear him from generation to generation.

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KJV Study Commentary

Mary's declaration that God's 'mercy is on them that fear him from generation to generation' expresses covenant theology—God's mercy extends to those who fear Him across all generations. The phrase 'fear him' doesn't mean terror but reverential awe and obedient trust. This mercy isn't universal but particular, directed to those who fear Him, consistent with God's covenant promises. The phrase 'fro...
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Ellicott’s Commentary for English Readers

(50) **His mercy is on them that fear him.**—The words, as read by those for whom St. Luke wrote, would seem almost to foreshadow the Gospel of the Apostle of the Gentiles. Those that “feared God” were to be found not only among the children of Abraham, but also among “every nation” (Acts 10:2; Acts 10:35), and He would shew forth His mercy to all in whom that temper should be found.

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

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KJV Study Commentary

Mary prophetically declares God's pattern of exercising power ('strength with his arm') to scatter the proud. The aorist tense describes typical divine action throughout history. God's 'arm' symbolizes His powerful intervention in human affairs (Ps 89:10; Isa 51:9). The word 'scattered' (Greek 'dieskorpisen') indicates complete dispersal and defeat. The 'proud in the imagination of their hearts' d...
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Ellicott’s Commentary for English Readers

(51) **He hath shewed strength.**—Literally, *He wrought strength.* Here the parallelism with 1Samuel 2:3 becomes very close. Of whom the speaker thought as among the “proud,” we cannot know. They may have been the potentates of the world in which she lived, Herod and the Emperor of Rome. They may have been the men of Jerusalem, who despised Galilee; or those of the other towns and villages of Gal...
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Jamieson-Fausset-Brown Bible Commentary

INTRODUCTION **The writer of this Gospel is universally allowed to have been Lucas (an abbreviated form of Lucanus, as Silas of Silvanus), though he is not expressly named either in the Gospel or in the Acts. From Col 4:14 we learn that he was a "physician"; and by comparing that verse with Col 4:10, 11--**in which the apostle enumerates all those of the circumcision who were then with him, but d...
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He hath put down the mighty from their seats, and exalted them of low degree.

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KJV Study Commentary

Mary proclaims God's sovereign reversal: 'He hath put down the mighty from their seats, and exalted them of low degree.' This declares God's absolute authority over human power structures. The aorist tenses describe God's characteristic action throughout redemptive history. 'Seats' (Greek 'thronon') refers to thrones and positions of authority. God's deposing the mighty isn't arbitrary but follows...
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Ellicott’s Commentary for English Readers

(52) **The mighty.**—The word (that from which we get our English “dynasty”) is applied to the eunuch “of great authority” under Candace, in Acts 8:27, and is used as a divine name in “the blessed and only Potentate” of 1Timothy 6:15. Here it is used generally of all human rulers. **From their seats.**—Better, *their thrones,* as the word is for the most part translated. (Comp. Matthew 19:28, and ...
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Jamieson-Fausset-Brown Bible Commentary

**2. from the beginning--**that is, of His public ministry, as is plain from what follows.

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

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KJV Study Commentary

God's filling the hungry with good things while sending the rich away empty articulates divine justice and mercy. The 'hungry' represents those who recognize their spiritual poverty and need, while the 'rich' symbolizes those satisfied with worldly possessions and self-sufficiency. This doesn't merely describe economic redistribution but spiritual reality—those aware of their need receive God's gr...
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Ellicott’s Commentary for English Readers

(53) **He hath filled the hungry.**—It is interesting to note the manner in which the song of the Virgin anticipates the beatitudes of the Sermon on the Plain as reported by St. Luke (Luke 6:21). The words, like those of the beatitudes, have both their literal and their spiritual fulfilments. Both those who trusted in their earthly riches, and those who gloried in their fancied spiritual wealth, w...
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Jamieson-Fausset-Brown Bible Commentary

**3. from the very first--**that is, from the very earliest events; referring to those precious details of the birth and early life, not only of our Lord, but of His forerunner, which we owe to Luke alone. **in order--**or "consecutively"--in contrast, probably, with the disjointed productions to which he had referred. But this must not be pressed too far; for, on comparing it with the other Gos...
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He hath holpen his servant Israel, in remembrance of his mercy;

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KJV Study Commentary

Mary declares God's help of 'his servant Israel' in remembrance of mercy, connecting her personal experience to national covenant promises. The phrase 'holpen' (Greek 'antelabeto') means to take hold of, support, or help—God actively intervenes for His people. Calling Israel 'his servant' echoes Isaiah 41:8-9 and affirms the nation's covenant relationship despite unfaithfulness. 'In remembrance of...
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Ellicott’s Commentary for English Readers

(54) **He hath holpen his servant Israel.**—Up to this point the hymn has been one of personal thanks-giving. Now we find that all the soul of the maiden of Nazareth is with her people. Her joy in the “great things “which God has done for her rests on the fact that they are “great things “for Israel also. The word which she uses for her people is that which expresses their relation to God as “the ...
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Jamieson-Fausset-Brown Bible Commentary

**4. that thou mightest know--**"know thoroughly." **hast been instructed--**orally instructed--literally, "catechized" or "catechetically taught," at first as a catechumen or candidate for Christian baptism.

As he spake to our fathers, to Abraham, and to his seed for ever.

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KJV Study Commentary

Mary specifies that God spoke mercy 'to our fathers, to Abraham, and to his seed for ever,' grounding Jesus's coming in the Abrahamic covenant (Gen 12:1-3; 17:7). The promise extends beyond ethnic Israel to all who share Abraham's faith (Gal 3:7, 29). The phrase 'for ever' establishes the eternal nature of God's covenant—not limited to one generation or era but extending throughout all ages. This ...
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Ellicott’s Commentary for English Readers

(55) **As he** **spake to our fathers.**—As the sentence stands in English, the words “Abraham and his seed” seem in apposition with “forefathers,” and to be added as explaining it. In the Greek, however, they are in a different connection, and belong to what had gone before, the construction being as follows: “To remember His mercy (as He spake unto our forefathers) to Abraham and his seed for ev...
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Jamieson-Fausset-Brown Bible Commentary

Lu 1:5-25. Announcement of the Forerunner. **5. Herod--**(See on Mt 2:1). **course of Abia--**or Abijah; the eighth of the twenty-four orders of courses into which David divided the priests (see 1Ch 24:1, 4, 10). Of these courses only four returned after the captivity (Ezr 2:34-39), which were again subdivided into twenty-four--retaining the ancient name and order of each. They took the whole t...
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And Mary abode with her about three months, and returned to her own house.

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KJV Study Commentary

Mary's three-month stay with Elisabeth provided mutual encouragement during their miraculous pregnancies. The specific duration—likely until John's birth—gave Mary support through her vulnerable first trimester and allowed the two women to marvel together at God's work. Her return home afterward suggests she departed before John's birth, possibly to avoid drawing attention from her growing pregnan...
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Ellicott’s Commentary for English Readers

(56) **And Mary abode with her about three months.**—This brings the time so close to the birth of the Baptist that we might well deem it likely that the Virgin waited for it. On the other hand, the next verse seems almost to imply her previous departure. In any case, we may think of the three months as a time of much communion of heart and hope on the great things which God had done and was about...
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Jamieson-Fausset-Brown Bible Commentary

**6. commandments and ordinances--**The one expressing their moral--the other their ceremonial--obedience [Calvin and Bengel], (Compare Eze 11:20; He 9:1). It has been denied that any such distinction was known to the Jews and New Testament writers. But Mr 12:33, and other passages, put this beyond all reasonable doubt.

The Birth of John the Baptist

Now Elisabeth's full time came that she should be delivered; and she brought forth a son.

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KJV Study Commentary

Elisabeth's 'full time' for delivery fulfilled Gabriel's prophecy precisely, demonstrating God's faithfulness to His word. The phrase emphasizes divine timing—not early, not late, but exactly as promised. The simple statement that 'she brought forth a son' marks the beginning of God's New Testament work after 400 years of prophetic silence. John's birth inaugurates the final chapter of Old Testame...
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Jamieson-Fausset-Brown Bible Commentary

7. So with Abraham and Sarah, Isaac and Rebekah, Elkanah and Hannah, Manoah and his wife.

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

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KJV Study Commentary

The neighbors' and cousins' hearing that 'the Lord had shewed great mercy upon her' and their rejoicing demonstrates proper response to God's gracious work. They rightly attributed Elisabeth's conception to divine mercy, not natural causes. The phrase 'shewed great mercy' (Greek 'emegalunen to eleos') means 'magnified His mercy'—God's compassion was displayed greatly. Their corporate rejoicing sho...
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Ellicott’s Commentary for English Readers

(58) **Her neighbours and her cousins.**—Better, *her kindred,* as including a wider range of relations than that which comes within our definition of cousinship. The words imply that they had heard something of the vision in the Temple, and of what had been foretold of the future greatness of the child then born. **Had shewed great mercy upon her.**—Literally, *had magnified His mercy.* The verb ...
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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.

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KJV Study Commentary

The eighth-day circumcision demonstrates Zacharias and Elisabeth's covenant faithfulness, maintaining God's command from Abraham (Gen 17:12). The community's assumption that the child would be named Zacharias follows custom of naming after the father, showing how tradition can conflict with divine instruction. This sets up the dramatic moment when Elisabeth contradicts convention to obey God's spe...
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Ellicott’s Commentary for English Readers

(59) **They came to circumcise the child.**—The day of circumcision, as the admission of the child into God’s covenant with his people, was, like the day of the baptism of infants among Christians, one on which relatives were invited to be present as witnesses, and was commonly followed by a feast. It was also, as baptism has come to be, the time on which the child received the name which was to b...
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Jamieson-Fausset-Brown Bible Commentary

**9. his lot was to burn incense--**The part assigned to each priest in his week of service was decided by lot. Three were employed at the offering of incense--to remove the ashes of the former service; to bring in and place on the golden altar the pan filled with hot burning coals taken from the altar of burnt offering; and to sprinkle the incense on the hot coals; and, while the smoke of it asce...
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And his mother answered and said, Not so; but he shall be called John.

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KJV Study Commentary

Elisabeth's decisive response—'Not so; but he shall be called John'—demonstrates submission to divine revelation over cultural expectation. Her certainty and the future tense 'shall be' indicate settled conviction based on God's word through Gabriel. That Elisabeth knew the name proves Zacharias had communicated (likely in writing) what the angel commanded. Her willingness to contradict family and...
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Ellicott’s Commentary for English Readers

(60) **Not so; but he shall be called John.**—It is obvious from what follows that the writing-tablet had been in frequent use, and in this way the husband must have told the wife of the name which had been given by the angel.

Jamieson-Fausset-Brown Bible Commentary

**10. praying without--**outside the court in front of the temple, where stood the altar of burnt offering; the men and women in separate courts, but the altar visible to all. **the time of incense--**which was offered along with the morning and evening sacrifice of every day; a beautiful symbol of the acceptableness of the sacrifice offered on the altar of burnt offering, with coals from whose ...
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And they said unto her, There is none of thy kindred that is called by this name.

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KJV Study Commentary

The relatives' objection—'There is none of thy kindred that is called by this name'—reveals how tradition and precedent can blind people to God's new work. Their concern for family naming conventions demonstrates how we often value human tradition over divine direction. That no kinsman bore the name John made the choice seem strange and unprecedented, which is precisely the point—God was doing a n...
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Ellicott’s Commentary for English Readers

(61) **There is none of thy kindred . . .**—The fact is not without interest, as probably showing that Zacharias did not come within the circle of those related to the Sadducean high priests, among whom (some thirty years later, it is true) we find that name (Acts 4:6; Acts 5:17).

Jamieson-Fausset-Brown Bible Commentary

**11. right side--**the south side, between the altar and the candlestick, Zacharias being on the north side, in front of the altar, while offering incense [Webster and Wilkinson]. But why there? The right was the favorable side (Mt 25:33) [Schottgen and Westein in Meyer]; compare Mr 16:5.

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

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KJV Study Commentary

Making signs to Zacharias 'how he would have him called' shows respect for paternal authority despite his muteness. Their expectation that Zacharias would choose the name reveals assumption of his decision-making role. The detail emphasizes Zacharias's continued inability to speak nine months after Gabriel's appearance, confirming the sign's duration and severity. This moment of requiring Zacharia...
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Ellicott’s Commentary for English Readers

(62) **They made signs to his father.**—It seems probable—almost, indeed, certain—from this, that Zacharias was deprived of the power of hearing as well as speech, and had passed into the condition of one who was naturally a deaf mute.

And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all.

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KJV Study Commentary

Zacharias's request for a writing tablet and declaration 'His name is John' demonstrate transformed faith. The present tense 'is' (Greek 'estin') indicates settled reality, not mere preference—God has named him John. Zacharias doesn't write 'shall be called' or 'I want to name him' but affirms what God has already determined. This contrasts his earlier doubt (v18); nine months of silence produced ...
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Ellicott’s Commentary for English Readers

(63) **A writing table.**—The tablets in common use at this time throughout the Roman empire were commonly of wood, covered with a thin coat of wax, on which men wrote with the sharp point which has left its traces in our language, in the word “style,” in its literal and figurative senses. **His name is John.**—There is something emphatic in the use of the present tense. It was not a question to b...
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Jamieson-Fausset-Brown Bible Commentary

**13. thy prayer is heard--**doubtless for offspring, which by some presentiment he even yet had not despaired of. **John--**the same as "Johanan," so frequent in the Old Testament, meaning "Jehovah's gracious gift."

And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God.

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KJV Study Commentary

Zacharias's immediate opening of mouth and loosing of tongue when he obeyed demonstrates the connection between obedience and restoration. The instant recovery—'immediately'—shows this was miraculous, not natural healing. That he immediately spoke 'blessing God' reveals transformed character; his first words after nine months honor God rather than complain about discipline. The praise demonstrates...
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Ellicott’s Commentary for English Readers

(64) **His tongue loosed.**—The verb is supplied by the translators because the one previously used applied strictly only to the mouth. **He spake, and praised God.**—Probably, in substance, if not in words, as in the hymn that follows. The insertion of the two verses that follow seems to imply that some interval of time passed before its actual utterance.

Jamieson-Fausset-Brown Bible Commentary

**14. shall rejoice--**so they did (Lu 1:58, 66); but the meaning rather is, "shall have cause to rejoice"--it would prove to many a joyful event.

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

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KJV Study Commentary

Fear falling on all dwelling around them demonstrates appropriate response to manifest divine power. This 'fear' (Greek 'phobos') combines awe, reverence, and recognition of God's presence. The result—'all these sayings were noised abroad throughout all the hill country'—shows how God's extraordinary works generate witness. That these events spread widely prepared the region for John's later minis...
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Ellicott’s Commentary for English Readers

(65) **All the hill country of Judæa.**—The district so designated included the mountain plateau to the south of Jerusalem, which reaches its highest point at Hebron. (See Note on Luke 1:39.) The whole verse describes the gradual spread of the report of the events from the immediate neighbourhood to the wider district of which it formed a part.

Jamieson-Fausset-Brown Bible Commentary

**15. great in the sight of the Lord--**nearer to Him in official standing than all the prophets. (See Mt 11:10, 11.) **drink neither wine nor strong drink--**that is, shall be a Nazarite, or "a separated one" (Nu 6:2, &amp;c.). As the leper was the living symbol of sin, so was the Nazarite of holiness; nothing inflaming was to cross his lips; no razor to come on his head; no ceremonial defileme...
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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.

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KJV Study Commentary

The community's laying up these events 'in their hearts' shows thoughtful meditation on God's works, not mere gossip. Their question—'What manner of child shall this be?'—demonstrates expectation that one marked by such supernatural occurrences would have significant destiny. The addition 'And the hand of the Lord was with him' confirms divine favor and purpose on John's life from birth. This phra...
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Ellicott’s Commentary for English Readers

(66) **What manner of child shall this be**!—Better, *what shall this child be!* The question was not, what kind of child He should be, but what the child would grow to. **And the hand of the Lord was with him.**—Some good MSS. give, “for the hand of the Lord,” as giving the reason for the previous question. The “hand” implies, in the familiar language of the Old Testament (*e.g.,* Judges 2:15; 2C...
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Jamieson-Fausset-Brown Bible Commentary

**16-17. A religious and moral reformer, Elijah-like, he should be (Mal 4:6, where the "turning of the people's heart to the Lord" is borrowed from 1Ki 18:37). In both cases their success, though great, was partial--**the nation was not gained.

Zechariah's Prophecy

And his father Zacharias was filled with the Holy Ghost, and prophesied, saying,

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KJV Study Commentary

Zacharias being 'filled with the Holy Ghost' enabled him to prophesy, demonstrating that all true prophecy comes from divine inspiration, not human insight (2 Pet 1:21). The aorist passive 'was filled' indicates God's sovereign action filling him for this specific purpose. Zacharias's prophecy (the Benedictus, vv68-79) interprets recent events through redemptive-historical lens, connecting John's ...
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Ellicott’s Commentary for English Readers

(67) **Was filled with the Holy Ghost, and prophesied.**—The latter word appears to be used in its wider sense of an inspired utterance of praise (as, *e.g.,* in 1Samuel 19:20; 1Corinthians 14:24-25). The hymn that follows appears as the report, written, probably, by Zachariah himself, of the praises that had been uttered in the first moments of his recovered gift of speech. As such, we may think ...
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Jamieson-Fausset-Brown Bible Commentary

**16-17. A religious and moral reformer, Elijah-like, he should be (Mal 4:6, where the "turning of the people's heart to the Lord" is borrowed from 1Ki 18:37). In both cases their success, though great, was partial--**the nation was not gained.

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

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KJV Study Commentary

Zacharias's prophecy, called the Benedictus, begins 'Blessed be the Lord God of Israel; for he hath visited and redeemed his people' (εὐλογητὸς κύριος ὁ θεὸς τοῦ Ἰσραήλ, ὅτι ἐπεσκέψατο καὶ ἐποίησεν λύτρωσιν τῷ λαῷ αὐτοῦ). The verb 'episkeptomai' (ἐπισκέπτομαι, 'visited') indicates divine intervention—God personally coming to help. The term 'lytrōsis' (λύτρωσις, 'redemption') refers to releasing ca...
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Ellicott’s Commentary for English Readers

(68) **Blessed be the Lord God of Israel.**—The whole hymn is, like the *Magnificat,* pre-eminently Hebrew in character, almost every phrase having its counterpart in Psalm or Prophet; and, like it, has come to take a prominent place in the devotions of the western Churches. Its first appearance, as so used, is in Gaul, under Cæsarius of Aries. **Visited.**—Better, *looked upon, regarded.* The fou...
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Jamieson-Fausset-Brown Bible Commentary

**18. Whereby, &amp;c.--**Mary believed what was far harder without a sign. Abraham, though older, and doubtless Sarah, too, when the same promise was made to him, "staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God." This was that in which Zacharias failed.

And hath raised up an horn of salvation for us in the house of his servant David;

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KJV Study Commentary

Zacharias prophesies that God has 'raised up an horn of salvation...in the house of his servant David.' The 'horn' symbolizes strength and power (1 Sam 2:10; Ps 132:17), while 'salvation' indicates deliverance and rescue. This horn specifically comes from David's house, fulfilling God's covenant promise (2 Sam 7:12-16). The perfect tense 'hath raised up' declares what God has accomplished in Mary'...
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Ellicott’s Commentary for English Readers

(69) **Hath raised up an horn of salvation.**—The symbolism of the *horn* comes from Psalm 132:17, where it is used of the representative of the House of David, and answers to the “Anointed” of the other clause of the verse. It originated obviously in the impression made by the horns of the bull or stag, as the symbols of strength. Here, following in the steps of the Psalmist, Zacharias uses it as...
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Jamieson-Fausset-Brown Bible Commentary

**19. Gabriel--**signifying "man of God," the same who appeared to Daniel at the time of incense (Da 9:21) and to Mary (Lu 1:26). **stand, &amp;c.--**as his attendant (compare 1Ki 17:1).

As he spake by the mouth of his holy prophets, which have been since the world began:

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KJV Study Commentary

God's speaking 'by the mouth of his holy prophets, which have been since the world began' establishes the continuity of redemptive revelation from creation onward. The phrase demonstrates that God's salvific purposes, now being fulfilled, were consistently proclaimed throughout Old Testament history. The designation 'holy prophets' emphasizes their divine authorization and the sacred character of ...
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Ellicott’s Commentary for English Readers

(70) **His holy prophets, which have been since the world began.**—The words were probably more than a lofty paraphrase of the more usual language, “of old time,” “of ancient days,” and imply a reference to the great first Gospel, as it has been called, of Genesis 3:15, as well as to those made to Abraham, who is the first person named as a prophet (Genesis 20:7).

Jamieson-Fausset-Brown Bible Commentary

**20. dumb--**speechless. **not able--**deprived of the power of speech (Lu 1:64). He asked a sign, and now he got it. **until the day that these things shall be performed--**See on Lu 1:64.

That we should be saved from our enemies, and from the hand of all that hate us;

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KJV Study Commentary

Salvation defined as deliverance 'from our enemies, and from the hand of all that hate us' initially suggests political liberation, yet ultimately refers to spiritual salvation from sin, Satan, and death—humanity's true enemies. While Zacharias's Jewish audience longed for freedom from Rome, the deeper fulfillment addresses bondage to sin (Rom 6:6-7) and Satan's dominion (Col 1:13). The comprehens...
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Ellicott’s Commentary for English Readers

(71) **That we should be saved from our enemies.**—Literally, *salvation from our enemies,* in apposition with “the horn of salvation” of Luke 1:69. The “enemies” present to the thoughts of Zacharias may have been the Roman conquerors of Judæa; the Idumæan House of Herod may have been among “those who hate.”

Jamieson-Fausset-Brown Bible Commentary

**21. waited--**to receive from him the usual benediction (Nu 6:23-27). **tarried so long--**It was not usual to tarry long, lest it should be thought vengeance had stricken the people's representative for something wrong [Lightfoot].

To perform the mercy promised to our fathers, and to remember his holy covenant;

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KJV Study Commentary

Salvation comes 'to perform the mercy promised to our fathers, and to remember his holy covenant.' This emphasizes that God's saving work flows from covenant faithfulness, not human merit. The word 'perform' (Greek 'poiesai') indicates accomplishment and completion—God bringing to fulfillment what He promised. 'Mercy' emphasizes the gracious character of salvation—unearned and undeserved. God's 'r...
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Ellicott’s Commentary for English Readers

(72) **To perform the mercy.**—The verse has been thought, and with apparent reason, to contain a reference, after the manner of the ancient prophets (comp. Isaiah 8:3; Micah 1:10-15), to the name of the speaker, of his wife, and of his child. In “performing mercy,” we find an allusion to John or Jochanan (= “The Lord be merciful”); in “remembering His holy covenant,” to the name Zacharias (= “Who...
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Jamieson-Fausset-Brown Bible Commentary

**22. speechless--**dumb, and deaf also (see Lu 1:62).

The oath which he sware to our father Abraham,

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KJV Study Commentary

Zacharias references 'the oath which he sware to our father Abraham,' highlighting the solemnity of God's covenant commitment. Divine oaths add nothing to God's truthfulness but accommodate human weakness by using humanity's highest form of commitment. The reference to Abraham's specific oath likely recalls Genesis 22:16-18, where God swore by Himself (since none greater exists, Heb 6:13) to bless...
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Ellicott’s Commentary for English Readers

(73) **The oath.**—The noun is in apposition to the “covenant” of the preceding verse, though not grammatically in the same case with it.

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

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KJV Study Commentary

The purpose of salvation is 'that we being delivered from the hand of our enemies might serve him without fear.' The goal isn't merely deliverance for comfort but liberation for service. The phrase 'without fear' indicates freedom from both external threat and internal anxiety—complete security enabling wholehearted devotion. True worship requires freedom from bondage; we cannot properly serve God...
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Ellicott’s Commentary for English Readers

(74) **That he would grant unto us** **. . .**—The form of the Greek indicates even more definitely than the English that this was the end to which the “covenant” and the “oath” had all along been pointing. **Might serve him without fear.**—The service is that of worship as well as obedience. This was the end for which deliverance from enemies was but a means. Here, again, the form of the hope poi...
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Jamieson-Fausset-Brown Bible Commentary

**24. hid five months--**till the event was put beyond doubt and became apparent. Lu 1:26-38. Annunciation of Christ. (See on Mt 1:18-21).

In holiness and righteousness before him, all the days of our life.

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KJV Study Commentary

Service to God is characterized by 'holiness and righteousness before him, all the days of our life.' 'Holiness' refers to consecration and separation unto God, while 'righteousness' indicates moral conformity to His character. The phrase 'before him' (Greek 'enopion autou') emphasizes that our service is rendered in God's presence, under His gaze, accountable to His standard. 'All the days of our...
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Ellicott’s Commentary for English Readers

(75) **In holiness and righteousness.**—The same combination is found, though in an inverted order, in Ephesians 4:24. “Holiness” has special reference to man’s relations to God; “justice” to those which connect him with his fellow men; but, like all such words, they more or less overlap.

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;

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KJV Study Commentary

Zacharias addresses his infant son John: 'And thou, child, shalt be called the prophet of the Highest' (καὶ σὺ δέ, παιδίον, προφήτης ὑψίστου κληθήσῃ). The title 'prophet of the Highest' places John in the line of Old Testament prophets while emphasizing his unique role. The phrase 'thou shalt go before the face of the Lord to prepare his ways' (προπορεύσῃ γὰρ ἐνώπιον κυρίου ἑτοιμάσαι ὁδοὺς αὐτοῦ) ...
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Ellicott’s Commentary for English Readers

(76) **Thou, child, shalt be called the prophet of the Highest.**—Note the recurrence of the same divine name that had appeared in Luke 1:32; Luke 1:35. **Thou shalt go before the face of the Lord.**—The verse is, as it were, an echo of two great prophecies, combining the “*goi*ng before Jehovah” of Malachi 3:1, with the “preparing the way” of Isaiah 40:3.

Jamieson-Fausset-Brown Bible Commentary

**26. sixth month--**of Elisabeth's time. **Joseph, of the house of David--**(See on Mt 1:16).

To give knowledge of salvation unto his people by the remission of their sins, by: or, for

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KJV Study Commentary

John's mission is 'to give knowledge of salvation unto his people by the remission of their sins.' This defines salvation in terms of forgiveness—remission (Greek 'aphesis,' release/cancellation) of sins. Knowledge of salvation isn't mere intellectual awareness but experiential understanding that sins are forgiven. John's preparatory ministry would make people conscious of sin and need for forgive...
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Ellicott’s Commentary for English Readers

(77) **To give knowledge of salvation.**—This, as the form of the Greek verb shows, was to be the object of the Baptist’s mission. Men had lost sight of the true nature of salvation. They were wrapt in dreams of deliverance from outward enemies, and needed to be taught that it consisted in forgiveness for the sins of the past, and power to overcome sins in the future. **The remission of their sins...
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Through the tender mercy of our God; whereby the dayspring from on high hath visited us, tender: or, bowels of the mercy dayspring: or, Sunrising, or, branch, Zac.3.8, esay II, I Malich.4.2, numb.24.17

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KJV Study Commentary

Salvation comes 'through the tender mercy of our God' whereby 'the dayspring from on high hath visited us.' 'Tender mercy' (Greek 'splagchna eleous,' bowels of mercy) indicates deep compassion. 'Dayspring' (anatole) means sunrise/dawn, symbolizing Christ as light breaking into darkness. The phrase 'from on high' emphasizes heaven as the source—salvation descends from God, not ascending from humani...
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Ellicott’s Commentary for English Readers

(78) **Through the tender mercy.**—Literally, *on account of the bowels of mercy of our God.* After this manner the Jews spoke of what we should call *“*the heart” of God. The word was a favourite one with St. Paul, as in the Greek of 2Corinthians 7:15; Philippians 1:8, Php_2:1; Colossians 3:12. The pity that moved the heart of God is thought of, not as the instrument through which, but that on ac...
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Jamieson-Fausset-Brown Bible Commentary

**28. highly favoured--**a word only once used elsewhere (Ep 1:6, "made accepted"): compare Lu 1:30, "Thou hast found favour with God." The mistake of the Vulgate's rendering, "full of grace," has been taken abundant advantage of by the Romish Church. As the mother of our Lord, she was the most "blessed among women" in external distinction; but let them listen to the Lord's own words. "Nay, rather...
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To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace.

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KJV Study Commentary

Zechariah prophesies that Messiah will give 'light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace.' The imagery combines Isaiah 9:2 (light to those in darkness) with Psalm 107:10-14 (shadow of death). Darkness represents sin, ignorance, and spiritual death; light represents revelation, truth, and life. The 'shadow of death' (Greek 'skia thanatou,' ...
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Ellicott’s Commentary for English Readers

(79) **To give light to them that sit in darkness.**—The words are an echo of those of Isaiah 9:2, which we have already met with in Matthew 4:16, where see Note. Here they carry on the thought of the sunrise lighting up the path of those who had sat all night long in the dark ravine, and whose feet were now guided into “the way of peace,” that word including, as it always did, with the Hebrew, ev...
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And the child grew, and waxed strong in spirit, and was in the deserts till the day of his shewing unto Israel.

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KJV Study Commentary

Luke summarizes John's preparation: 'And the child grew, and waxed strong in spirit' (τὸ δὲ παιδίον ηὔξανεν καὶ ἐκραταιοῦτο πνεύματι). The verb 'auxanō' (αὐξάνω) indicates natural physical growth, while 'krataioō' (κραταιόω) means to be strengthened or empowered, referring to spiritual development. The phrase 'was in the deserts till the day of his shewing unto Israel' (ἦν ἐν ταῖς ἐρήμοις ἕως ἡμέρ...
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Ellicott’s Commentary for English Readers

(80) **And the child grew.**—We have no materials for filling up this brief outline of the thirty years that followed in the Baptist’s life. The usual Jewish education, the observance of the Nazarite vow, the death of his parents while he was comparatively young, an early retirement from the world to the deserts that surrounded the western shores of the Dead Sea, study and meditation given to the ...
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