The birth of]

79 To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace.

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

(D) Ver. 57-80. The birth of John, and the song of Zacharias.-At the birth of John the Baptist, an angel had predicted that many should rejoice, and so it was: for when" her neighbours, and her cousins heard how the Lord had shown great mercy on her, they rejoiced with her:" and all that heard of it said, "What manner of child shall this be?" The foundation of John the Baptist's popularity was laid in his cradle, and the attention of the nation was thus early drawn toward him.

But what must be the joy of his father Zacharias! His mouth was opened and his tongue loosed; and his heart, now filled with ecstasy, "indites a good matter," under the immediate influence of the Holy Spirit." Blessed be the Lord God of Israel (saith he), for he hath visited and redeemed his people!" He then adverts to the sacred predictions delivered to Abraham, to David, and the succeeding prophets, who had foretold the salvation of Jesus, and to the preparatory annunciations of John his harbinger.

Bp. Jebb introduces his remarks on this hymn, or ode, with quoting Bp. Horsley's opinion, already cited in our Introduction to the Book of Psalms, that the far greater part of them are a sort of dramatic odes, in dialogue. Applying this observation to the Song of Zacharias, Bp. Jebb divides it into the chorus and two semi-choruses. These divisions must, indeed, except in a few instances, be arbitrary and conjectural, and appear to us particularly so in the ode before us, which seems no more adapted for the temple service than that of the Virgin Mary. It is, however, a sacred ode, and was probably delivered by Zacharias in in the very tone and manner in which he was accustomed to chant the temple service.

The concluding verse of this chapter refers to the infancy and youth of John the Baptist, which appears to have been spent in the deserts, or uncultivated parts of the

country; at a distance from the metropolis and its gaieties; from the temple and its priests; but not unsuitable to his character as a Nazarite. His father probably chose this situation for him, to prevent his being corrupted either by the maxims of the Pharisees, or the morals of the Sadducees. It has, indeed, been conjectured, with some probability, that he received his education among the Essenes, a Jewish sect mentioned by Josephus, who lived recluse and abstemiously, and probably much in the manner that we are told John did, " on locusts and wild honey." (See p. 68.)

But as every Jew must have an industrious occupation to support him, what was John's? As his father was a priest, but evidently did not design him for the priesthood, it has struck the writer as very probable, that John might be a woodcutter for the temple, the sacrifices of which would require great quantities of fire-wood; and an employment of this kind might well accord with his rough and robust character and habits; and while he grew in stature and in corporeal strength, he also waxed strong in spirit, bold in his language, and energetic in his manner. The prophet Isaiah had compared him with the harbingers of princes, who, attended by a company of pioneers, lowered the hills, and raised the valleys, and "made straight paths," for the feet of their royal master. (See Note on Matt. iii.3.).

But he remained in the deserts" until the day of his showing," that is, until the appointed hour of his appearing "unto Israel" in his prophetic character. "There, apart from the world (says Bp. Horne), and under the tuition of heaven, he was catechized in the principles of divine wisdom, initiated into the mystery of a holy life, and perfected in the discipline of self-denial." He was, however, under no monastic Vows, but equally ready to preach to rustics on the banks of Jordan, or to Herod in his palace at Jerusalem.

The birth]

AN

CHAP. II.

ND it came to pass in those days, that there went out a decree from Cesar Augustus, that all the world should be taxed.

2 (And this taxing was first made when Cyrenius was governor of Syria.) 3 And all went to be taxed, every one into his own city.

4 And Joseph also went up from Galilee, out of the city of Nazareth, into Judea, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David :)

5 To be taxed with Mary his espoused wife, being great with child. 6 And so it was, that, while they

[of Jesus Christ. were there, the days were accomplished that she should be delivered.

7 And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn.

8 And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. 9 And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid.

10 And the angel said unto them, Fear not for, behold, I bring you good tidings of great joy, which shall be to all people.

CHAP. 11. Ver. 1. That all the world should be taxed. --Two questions arise here: 1. What is meant by "all the world?" The Gr. word (Oikoumene), as Camp. remarks, strictly means, "the inhabited part of the earth," all which the Romans had the arrogance to include within their empire; and, like other conquerors, when they came in contact with any na tion which disputed their authority, they considered that they had a right to subdue them, because all the world was theirs! After reading, with some attention, the disquisitions both of Drs. Campbell and Lardner, the Editor is inclined to think that Cæsar meant to extend this decree to all his dominions, though he might begin with Juden. 2. What is meant by this taxation? As Herod was acknowledged King of Judea, though a tributary King, it seems unlikely that Caesar should levy a direct tax upon his people; we think, therefore, that this was merely a census, or "enrolment " (as our margin interprets), including a register both of the names and property of the inhabitants, with a view to fu ture taxation, and probably also to their reduction to

a

Roman province, which followed soon after. Cæsar had doubtless views of revenue or aggrandizement; but Providence had higher views, as the sequel immediately discloses. See Doddr, and Camp. in loc. and Lardner's Cred, vol. ii ch. 1 and 2.

Ver. 2. And this taxing. Doddr. renders it, "This was the first enrolment of Cyrenius (Lat. Quirinius), aftewards governor of Syria." Camp. "This first Register took effect, when Cyrenius was president of Syria." The reader will choose between these methods of removing the difficulty, it being pretty certain that Cyrenius was not made governor of Syria till at least ten years after the birth of Jesus.

Ver. 3 His own city—that is, the city to which his family belonged. This was Bethlehem, where Joseph had formerly a paternal inheritance, which since the captivity had probably been lost. On the city of Bethlehem see Micah v. 2. and Note.

Ver. 7. Her firstborn son.-So Camp.; but Doddr. renders it," her son, the first born," conceiving that the expression is emphatic, and may allude to Christ's being the "first born of every creature." Col. i. 15.

-And wrapped him in swaddling clothes.-From the mention of this circumstance, Dr. Doddr. has inferred that she must have been miraculously assisted; but there is no need thus to multiply miracles: for, 1. It is not likely that, among the females collected on this occasion, no one would assist her in

11 For unto you is born this day in

such a critical situation. 2. Labours are generally easier in hot countries than in cold. 3. In our climate, it is no unheard-of thing for hale females to deliver themselves, and go about their domestic bu siness. 4th and lastly, Some persons (wise above what is written) tell us that Jesus being born without sin, could give his mother no pain. Either of these circumstances would render a miracle unnecessary.

Ibid. And laid him in a manger, because there was no room for them in the inn.-The eastern inns, commonly called Caravanserais, are very large buildings, witi. domes, and a fountain in the centre, for the use of caravans; the benefits of which are allowed to all travellers, but afford only a lodging place for themselves and cattle, without either food or bedding: but it is probable these Caravanserais are not of so high antiquity as the birth of Christ, The kataluma, inn, or "house allotted to strangers," (as Camp. renders it,) as belonging to a small country town, was probably of an humbler character, and affording room for but few families, was soon filled by the first comers; and others, as Joseph and Mary, were obliged to take shelter in the out-buildings, intended for the cattle of travellers, but which we should hope might be cleared for them, as we read nothing in the Scriptures of their being herded with the cattle; indeed we may safely infer the contrary, from the Holy Babe being laid in the crib, or manger, though painters have thought fit to introduce kine and asses. There is a tradition mentioned by Justin Martyr, in the middle of the second cen tury, that this stable was a natural cave (and with such Judea abounded) adjacent to the inn; but that it was the same as now is shown for such, is uncertain, and perhaps unlikely

Ver. 8. Keeping watch over their flock by night— Camp. "Who tended their flock by turns through the night watches;" Doddr. literally, "keeping the watches of the night;" and so our margiu. Dr. Lardner (with whom agrees Dr. Shaw, the traveller) draws from this passage two powerful arguments in favour of the hypothesis which places the birth of our Lord about the autumnal equinox. 1. The latter end of December was by no means an eligible time for making an enrolment, as it would be most inconvenient for travelling. Neither, 2. Is it likely that shepherds would be then watching their flocks in the open fields, but both circumstances would well agree with September.

the city of David a Saviour, which is Christ the Lord.

12 And this shall be a sign unto you; ye shall find the babe wrapped in swaddling clothes, lying in a manger. 13 And suddenly there was with the angel a multitude of the heavenly host, praising God, and saying,

14 Glory to God in the highest, and on earth peace, good will toward men. 15 And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us.

CHAP. II.

[to the shepherds.

16 And they came with haste, and found Mary, and Joseph, and the babe lying in a manger.

17 And when they had seen it, they made known abroad the saying which was told them concerning this child.

18 And all they that heard it wondered at those things which were told them by the shepherds.

19 But Mary kept all these things, and pondered them in her heart.

20 And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them. (E)

21 And when eight days were accomplished for the circumcising of the

(E) Ver. 1-20. The birth of Jesus Christ. "The Evangelist, at the beginning of this chapter, conveys us to Rome, the proud and puissant mistress of the world; the enslaver of the nations, sinking, sunk, herself into slavery. From what particular motive we are not informed, nor is it of much importance to determine, Augustus Cesar thought proper to issue a decree for making an exact enrolment of all the subjects of his vast empire. A vain glorious monarch, who could exultingly call a subjugated hemisphere his own, might be prompted by pride to ascertain the number of slaves destined to obey him. As it was the boast of this magnificent prince, that he had found Rome a city of bricks, and was leaving it a city of marble, the splendour of the capital was no doubt extracted out of the ruins of the provinces, and enrolment probably was intended to precede taxation. However it was, and on whomsoever beside the decree of the emperor fell, it affected one little, poor family, in circumstances of singular delicacy, and fell upon it with uncommon severity. Behold the messenger of Cesar at the door of an obscure carpenter at Nazareth of Galilee, summoning him, with all his family, to repair to his native city, to be enrolled in their proper district; and as the commandments of kings require haste, and do nct always stoop to consult the feelings of the humble and the miserable, he must depart,

on a moment's warning, with his tender companion, now in the last week of pregnancy, poor and unprovided, to a home from which he had been long exiled, and to visit kinsmen to whom he was become a stranger.

"But this removal was wholly ordered by the supreme will of heaven. The Son of David, who was to re-establish his throne, could be born nowhere but in Bethlehem, the city of David.' Thus the great Ruler of the world had willed, and thus prophecy had declared. And thus Cesar was merely the unconscious, unintentional minister of the Son of Mary; furnishing a link to the chain of evidence respecting the truth and divine original of Christianity, and exhibiting an illustrious instance of the sovereign control which the great JEHOVAH possesses and exercises over the counsels of princes, the convulsions of nations, the fate of worlds.

"We hasten from proud Rome to humble Nazareth, from a haughty despot to uncomplaining sufferers, from unfeeling power to patient submission. Behold that delicate woman, in the most interesting of all female situations, forced from home, constrained to undertake a painful and anxious journey in a condition which rendered ease, and attention, and tenderness, and the accommodations of sympathy peculiarly desirable. See her advancing by slow and distressing stages towards the residence of her forefathers, once illustri

Camp. "The manger;"

that is, "the highest

Ver. 14. In the highest· heaven;" Doddr. and Camp. Ver. 15. The shepherds suid-Marg. "The men, the shepherds;" i. e. the men who were shepherds." Ver. 19. But Mary kept all these things, &c.

Doddr. "But Mary treasured up all these things. entering into the meaning of them in her her Camp. "Weighing them;" i. e. in her own

Ver. 21. His name was called, &c.-It tomary to give male children their name cision, as now at baptism.

The purification] child, his name was called JESUS, which was so named of the angel before he was conceived in the womb.

22 And when the days of her purification according to the law of Moses

[of the Virgin Mary.

were accomplished, they brought him to Jerusalem, to present him to the Lord;

23 (As it is written in the law of the Lord, Every male that openeth

ous, but now fallen into decay; to the city of her ancestors, but not to receive the attendance of royal state, not to usher into the world the heir of David's throne, amidst the prayers, and expectations, and kind wishes of the myriads of Israel: no, not so much as to enjoy the consolation and support which even the poor enjoy in such a case, to deposit the solicitude of approaching child-birth in the bosom of a fond mother, or a sympathizing friend; alas, not even to partake of the ordinary conveniences which a traveller has reason to expect, the general hospitality and mercenary comforts of an inn: but to know the heart of a stranger, to swallow down the bitterness of neglect, to feel the insult of the proud, and the merciless pity of the meau. There was no room for them in the inn.' Bethlehem was crowded with

guests; but lo, the lineal heirs of the royal house of Judah, in the city of David, are so unconnected, so forlorn, so friendless, that not a door will open to let them in, not a tongue say,God relieve you,' as they pass by ; and so poor, that an apartment in the stable is all the accommodation which, by presenting the face of misery, they are able to procure.

"The inevitable hour, to which nature at once looks with hope, and shrinks from with horror, overtakes her; and unsupported, unassisted, as it should seem, she brings forth her first-born son; and is able at once to perform the earliest duties of a mother- she wrapped him in swaddling clothes,' and with the humility and resignation becoming her destitute condition, laid him in the manger,' leaving it to Providence to unveil its own secret counsels, and accomplish its own gracious purposes. And thus the Saviour of the world entered upon that state of depression, poverty, and suffering, which terminated only with his life.

But the affectingly humiliating scene in the stable at Bethlehem of Judah, is relieved by the glory of the Lord shining round about it. That babe, neglected, unknown, despised, outcast of men, is declared by the concurring testimony of patriarchs and prophets, of angels and men, by the shaking of the heavens and the earth, of the sea and the dry land, to be the Son of the Highest.' His parentage, his name, the time and place of his birth, the condition of his infant hours, have all

the seal of heaven upon them. For what did Isaiah prophecy, Alexander conquer, and Augustus give laws, but to point out to the world the instant, the spot, the descent, the estate, in which the Son of God assumed our nature, in order to enter on the work of our redemption.'-(Dr. H. Hunter's Sac. Biog. vol. vii. Lect. 6.)

Humble as was, however, the situation in which our incarnate Saviour first appeared to men, his birth was attended with honours, which neither Alexander, nor Pompey, nor Cesar, could ever boast. Heraldic angels publish the event to simple shepherds, watching in the fields of Bethlehem, while a chorus of attending spirits from the opening skies celebrate the event, as affording "Glory to God in the Highest, peace on earth, and goodwill to men!" 0 what sight, or what music, was there in the court of Herod, or of Cesar, that could be compared to this? God has, in general, afforded the highest pleasures to the simplest classes of society. Cowper says"God made the country, and man made the town." Kings devote themselves to pleasure; but what is the splendour of a drawing-room, to that of the rising or the setting sun? What is the music of military or festive bands to the matins of the lark, or the vespers of the nightingale? Yet what are these to the joys and glories of the celestial world? Truly "eye hath not seen, neither hath ear heard, what God hath reserved for them that love him."

The chorus of "the heavenly host" contains the great object and design of human redemption, namely, to render glory to the divine perfections, and to relieve mankind from sin and misery: a most fruitful theme for human contemplation, had we the opportunity to enlarge.

We can only add, that hearing of the great event of the incarnation, the shepherds acted, as all men should do, they came speedily to examine the truth of the report; and when they were satisfied, they were anxious to inform others. We can never depend upon the reality of that faith which is not founded in evidence, or which has no regard to its propagation. These shepherds no sooner found the truth of these joyful tidings, than they made them known abroad, at the same time, they praised God for all that they had seen and heard.