Jesus the Christ Part 8

[158] Luke 2:1.

[159] Matt. 2:1. Page 106.

[160] Note 1, end of chapter.

[161] Deut. 7:6; see also 10:15; Exo. 19:5, 6; Psa. 135:4; Isa. 41:8; 45:4; compare 1 Peter 2:9.

[162] Note 6, end of chapter.

[163] 2 Kings 17:24.

[164] John 4:9; Luke 9:51-53. Pages 172, 183 herein.

[165] Note 2, end of chapter.

[166] Bab. Talmud, Sanhedrin, 90.

[167] Josephus, Ant. xx, 11:2.

[168] Note the emphasis given to this distinction in John 7:45-49; see also 9:34.

[169] Note 3, end of chapter.

[170] Ezra 7:11; see also verses 6, 10, 12.

[171] Matt. 23:8-10; see also John 1:38; 3:2.

[172] Matt. 23:13, 14, 15, 23. etc., read the entire chapter; compare Mark 12:38-40; Luke 20:46; see also as instances of special denunciation of the Pharisees Luke 11:37-44. Note also that the lawyers, who were professionally a.s.sociated with the scribes, are included in the sweeping criticism: verses 45-54. See pages 552-560 herein.

[173] 1 Maccabees 2:42; 7:13-17; 2 Maccabees 14:6.

[174] Josephus, Antiquities, xvii, 2:4.

[175] Acts 26:5; see also 23:6; Philip. 3:5.

[176] Exo. 21:23-35; Lev. 24:20; Deut. 19:21; contrast Matt 5:38-44.

[177] Note 4, end of chapter.

[178] Josephus, Antiquities xviii, 1:4.

[179] "New Stand. Dict.," under "Sadducees."

[180] Josephus, Antiquities xviii, 1:5.

[181] Numb. 6:2-21; Judges 13:5, 7; 16:17; Amos. 2:11, 12. Page 87.

[182] Matt. 22:15, 16; Mark 12:13.

[183] Luke 13:1, 2; see also John 4:45; Mark 14:70; Acts 2:7.

[184] 1 Chron. 24:1-18.

[185] Note 5, end of chapter.

CHAPTER 7.

GABRIEL'S ANNUNCIATION OF JOHN AND OF JESUS.

JOHN THE FORERUNNER.

a.s.sociated with the prophecies of the birth of Christ are predictions concerning one who should precede Him, going before to prepare the way.

It is not surprizing that the annunciation of the immediate advent of the forerunner was speedily followed by that of the Messiah; nor that the proclamations were made by the same heavenly emba.s.sador--Gabriel, sent from the presence of G.o.d.[186]

About fifteen months prior to the Savior's birth, Zacharias, a priest of the Aaronic order, was officiating in the functions of his office in the temple at Jerusalem. His wife, Elisabeth, was also of a priestly family, being numbered among the descendants of Aaron. The couple had never been blessed with children; and at the time of which we speak they were both well stricken in years and had sorrowfully given up hope of posterity.

Zacharias belonged to the course of priests named after Abijah, and known in later time as the course of Abia. This was the eighth in the order of the twenty-four courses established by David the king, each course being appointed to serve in turn a week at the sanctuary.[187] It will be remembered that on the return of the people from Babylon only four of the courses were represented; but of these four each averaged over fourteen hundred men.[188]

During his week of service each priest was required to maintain scrupulously a state of ceremonial cleanliness of person; he had to abstain from wine, and from food except that specifically prescribed; he had to bathe frequently; he lived within the temple precincts and thus was cut off from family a.s.sociation; he was not allowed to come near the dead, nor to mourn in the formal manner if death should rob him of even his nearest and dearest of kin. We learn that the daily selection of the priest who should enter the Holy Place, and there burn incense on the golden altar, was determined by lot;[189] and furthermore we gather, from non-scriptural history, that because of the great number of priests the honor of so officiating seldom fell twice to the same person.

On this day the lot had fallen to Zacharias. It was a very solemn occasion in the life of the humble Judean priest--this one day in his life on which the special and particularly sacred service was required of him. Within the Holy Place he was separated by the veil of the temple only from the Oracle or Holy of Holies--the inner sanctuary into which none but the high priest might enter, and he only on the Day of Atonement, after long ceremonial preparation.[190] The place and the time were conducive to the highest and most reverential feelings. As Zacharias ministered within the Holy Place, the people without bowed themselves in prayer, watching for the clouds of incense smoke to appear above the great part.i.tion which formed the barrier between the place of general a.s.sembly and the Holy Place, and awaiting the reappearance of the priest and his p.r.o.nouncement of the benediction.

Before the astonished gaze of Zacharias, at this supreme moment of his priestly service, there appeared, standing on the right of the golden altar of incense, an angel of the Lord. Many generations had pa.s.sed in Jewry since any visible presence other than mortal had been manifest within the temple, either in the Holy Place or the Holy of Holies; the people regarded personal visitations of heavenly beings as occurrences of the past; they had come almost to believe that there were no longer prophets in Israel. Nevertheless, there was always a feeling of anxiety, akin to that of troubled expectancy, whenever a priest approached the inner sanctuary, which was regarded as the particular abode of Jehovah should He ever again condescend to visit His people. In view of these conditions we read without surprize that this angelic presence troubled Zacharias and caused fear to fall upon him. The words of the heavenly visitant, however, were comforting though of startling import, embodying as they did the unqualified a.s.surance that the man's prayers had been heard, and that his wife should bear him a son, who must be named John.[191] The promise went even further, specifying that the child to be born of Elisabeth would be a blessing to the people; many would rejoice at his birth; he would be great in the sight of the Lord, and must be guarded against wine and strong drink;[192] he would be filled with the Holy Ghost, would be the means of turning many souls to G.o.d, and would go before to make ready a people prepared to receive the Messiah.

Doubtless Zacharias recognised in the predicted future of the yet unborn child the great forerunner, of whom the prophets had told and the psalmist had sung; but that such a one should be offspring of himself and his aged wife seemed impossible despite the angel's promise. The man doubted, and asked whereby he should know that what his visitant had spoken was true: "And the angel answering said unto him, I am Gabriel, that stand in the presence of G.o.d; and am sent to speak unto thee, and to show thee these glad tidings. And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season."[193] When the highly blessed though sorely smitten priest at length came from within and appeared before the expectant congregation, already made anxious by his delayed return, he could but mutely dismiss the a.s.sembly and by signs indicate that he had seen a vision. The penalty for doubt was already operative; Zacharias was dumb.

In due time the child was born, there in the hill country of Judea[194]

where Zacharias and Elisabeth had their home; and, on the eighth day following the birth the family a.s.sembled in accordance with custom and Mosaic requirement, to name the babe in connection with the rite of circ.u.mcision.[195] All suggestions that he be called after his father were overruled by Zacharias, who wrote with decisive finality: "His name is John." Thereupon the dumb[196] priest's tongue was loosed, and being filled with the Holy Ghost he burst forth in prophecy, praise and song; his inspired utterances have been set to music and are sung in worship by many Christian congregations as the Benedictus:

"Blessed be the Lord G.o.d of Israel; for he hath visited and redeemed his people, and hath raised up an horn of salvation for us in the house of his servant David; as he spake by the mouth of his holy prophets, which have been since the world began: that we should be saved from our enemies, and from the hand of all that hate us; to perform the mercy promised to our fathers, and to remember his holy covenant; the oath which he sware to our father Abraham, that he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear, in holiness and righteousness before him, all the days of our life. 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; to give knowledge of salvation unto his people by the remission of their sins, through the tender mercy of our G.o.d; whereby the dayspring from on high hath visited us, to give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace."[197]

The last words Zacharias had uttered prior to the infliction of dumbness were words of doubt and unbelief, words in which he had called for a sign as proof of authority of one who came from the presence of the Almighty; the words with which he broke his long silence were words of praise unto G.o.d in whom he had all a.s.surance, words that were as a sign to all who heard, and the fame whereof spread throughout the region.

The unusual circ.u.mstances attending the birth of John, notably the months of dumbness pa.s.sed by the father and his sudden recovery of speech on the bestowal of the fore-appointed name, caused many to marvel and some to fear, as they asked: "What manner of child shall this be?"

When, a man grown, John raised his voice in the wilderness, again in fulfillment of prophecy, the people questioned as to whether he was not the Messiah.[198] Of his life between infancy and the beginning of his public ministry, a period of approximately thirty years, we have of record but a single sentence: "And the child grew, and waxed strong in spirit, and was in the deserts till the day of his shewing unto Israel."[199]

THE ANNUNCIATION TO THE VIRGIN.

Six months after the visitation of Gabriel to Zacharias, and three months prior to the birth of John, the same heavenly messenger was sent to a young woman named Mary, who lived at Nazareth, a town in Galilee.

She was of the lineage of David; and though unmarried was betrothed or espoused to a man named Joseph, who also was of royal descent through the Davidic line. The angel's salutation, while full of honor and blessing, caused Mary to wonder and to feel troubled. "Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women";[200] thus did Gabriel greet the virgin.

In common with other daughters of Israel, specifically those of the tribe of Judah and of known descent from David, Mary had doubtless contemplated, with holy joy and ecstasy, the coming of the Messiah through the royal line; she knew that some Jewish maiden was yet to become the mother of the Christ. Was it possible that the angel's words to her had reference to this supreme expectation and hope of the nation?

She had little time to turn these things in her mind, for the angel continued: "Fear not, Mary: for thou hast found favour with G.o.d. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord G.o.d shall give unto him the throne of his father David: and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end."[201]