John of Kanty

My angel, viz., John the Baptist, the messenger of God, and forerunner of Christ. (Challoner) --- His purity and office procure him this title. (Worthington) --- Afterwards Christ himself shall come, for the ruin and for the resurrection of many, Luke ii. 34. Hence threats and promises are intermixed. The evangelists read his face, making the Father speak, whereas the Son is introduced by the prophet, who however presently changes the person. It is all the same which person of the blessed Trinity speaks, as all act together. (Calmet) --- Testament. The Messias, the mediator of the covenant with mankind, (Worthington) with Abraham, and Moses. The latter calls him the prophet; (Deuteronomy xviii. 18.) and Zacharias, alluding to this text, explains angel in the same sense, Luke i. 76. --- Temple. The ancient Jews were convinced that the Messias would come to the temple of Zorobabel, and be its chief glory, Aggeus ii. 8. (Calmet) --- Their descendants put off the coming for some long time, though the prophet says presently, or on a sudden. (St. Jerome; Basnage vi. 26.) --- Some take this temple to be the womb of the bless Virgin [Mary]. (St. Cyril; St. Augustine, City of God xviii. 35.) (Calmet) --- The Baptist was conceived, born, and preached first; and shortly after Christ appeared. (Worthington)

Coming. This may be explained of [John] the Baptist, (Luke iii. 7.) or of the second coming of Christ; though his first coming shewed the hypocrisy of the Jews. They would not acknowledge him, but sought his death, and brought on their own condemnation. (Calmet) --- Fuller's. Septuagint, "washers' herb." Borith is found in all the low places of Palestine, (St. Jerome) and probably denotes soda, (Jeremias ii. 22.; Calmet) or fullers' earth. (Haydock) --- Christ purified the religion of the Jews, or did what was requisite for that purpose. The people would not obey. Yet he established his Church in all purity.

Justice. This is spoken of the Christian priesthood, which far excels that of Levi, Hebrews v., and vii., &c. (Calmet) --- Many Jewish priests embraced the gospel, Acts vi. 7. (Haydock)

Years. So in the mass we beg that God would receive the sacrifice, "as he received the presents of Abel." (Menochius)

1 Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. 2 But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner's fire, and like fullers' soap: 3 And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. 4 Then shall the offering of Judah and Jerusalem be pleasant unto the Lord , as in the days of old, and as in former years. 5 And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. 6 For I am the Lord , I change not; therefore ye sons of Jacob are not consumed.

The first words of this chapter seem a direct answer to the profane atheistical demand of the scoffers of those days which closed the foregoing chapter: Where is the God of judgment? To which it is readily answered, "Here he is; he is just at the door; the long-expected Messiah is ready to appear; and he says, For judgment have I come into this world, for that judgment which you have so impudently bid defiance to." One of the rabbin says that the meaning of this is, That God will raise up a righteous King, to set things in order, even the king Messiah. And the beginning of the gospel of Christ is expressly said to be the accomplishment of this promise, with which the Old Testament concludes, Mark i. 1, 2 . So that by this the two Testaments are, as it were, tacked together, and made to answer one another. Now here we have,

I. A prophecy of the appearing of his forerunner John the Baptist, which the prophet Isaiah had foretold ( ch. xl. 3 ), as the preparing of the way of the Lord, to which this seems to have a reference, for the words of the latter prophets confirmed those of the former: Behold, I will send my messenger, or I do send him, or I am sending him. "I am determined to send him; he will now shortly come, and will not come unsent, though to a careless generation he comes unsent for." Observe, 1. He is God's messenger; that is his office; he is Malachi (so the word is), the same with the name of this prophet; he is my angel, my ambassador. John Baptist had his commission from heaven, and not of men. All held John Baptist for a prophet, for he was God's messenger, as the prophets were, and came on the same errand to the world that they were sent upon—to call men to repentance and reformation. 2. He is Christ's harbinger: He shall prepare the way before me, by calling men to those duties which qualify them to receive the comforts of the Messiah and his coming, and by taking them off from a confidence in their relation to Abraham as their father (which, they thought, would serve their turn without a saviour), and by giving notice that the Messiah was now at hand, and so raising men's expectations of him, and making them readily to go into the measures he would take for the setting up of his kingdom in the world. Note, God observes a method in his work, and, before he comes, takes care to have his way prepared. This is like the giving of a sign. The church was told, long before, that the Messiah would come; and here it is added that, a little before he appears, there shall be a signal given; a great prophet shall arise, that shall give notice of his approach, and call to the everlasting gates and doors to lift up their heads and give him admission. The accomplishment of this is a proof that Jesus is the Christ, is he that should come, and we are to look for no other; for there was such a messenger sent before him, who made ready a people prepared for the Lord, Luke i. 17 . The Jewish writers run into gross absurdities to evade the conviction of this evidence; some of them say that this messenger is the angel of death, who shall take the wicked out of this life, to be sent into hell torments; others of them say that it is Messiah the son of Joseph, who shall appear before Messiah the son of David; others, this prophet himself; others, an angel from heaven: such mistakes do those run into that will not receive the truth.

II. A prophecy of the appearing of the Messiah himself: " The Lord, whom you seek, shall suddenly come to his temple, even the God of judgment, who, you think, has forsaken the earth, and you wot not what has become of him. The Messiah has been long called he that should come, and you may assure yourselves that now shortly he will come." 1. He is the Lord—Adonai, the basis and foundation on which the world is founded and fastened, the ruler and governor of all, that one Lord over all ( Acts x. 36 ) that has all power committed to him ( Matt. xxviii. 18 ) and is to reign over the house of Jacob for ever, Luke i. 33 . 2. He is the Messenger of the covenant, or the angel of the covenant, that blessed one that was sent from heaven to negotiate a peace, and settle a correspondence, between God and man. He is the angel, the archangel, the Lord of the angels, who received commission from the Father to bring man home to God by a covenant of grace, who had revolted from him by the violation of the covenant of innocency. Christ is the angel of this covenant, by whose mediation it is brought about and established as God's covenant with Israel was made by the disposition of angels, Acts vii. 53 ; Gal. iii. 19 . Christ, as a prophet, is the messenger and mediator of the covenant; nay, he is given for a covenant, Isa. xlix. 8 . That covenant which is all our salvation began to be spoken by the Lord, Heb. ii. 3 . Though he is the prince of the covenant (as some read this) yet he condescended to be the messenger of it, that we might have full assurance of God's good-will towards man, upon his word. 3. He it is whom you seek, whom you delight in, whom the pious Jews expect and desire, and whose coming they think of with a great deal of pleasure. In looking and waiting for him, they looked for redemption in Jerusalem and waited for the consolation of Israel, Luke ii. 25 , 38 . Christ was to be the desire of all nations, desirable to all ( Hag. ii. 7 ); but he was the desire of the Jewish nation actually, because they had the promise of his coming made to them. Note, Those that seek Jesus shall find pleasure in him. If he be our heart's desire he will be our heart's delight; and we have reason to delight in him who is the messenger of the covenant, and to bid him welcome who came to us on so kind an errand. 4. He shall suddenly come; his coming draws nigh, and we see it not at so great a distance as the patriarchs saw it at. Or, He shall come immediately after the appearing of John Baptist, shall even tread on the heels of his forerunner; when that morning-star appears, believe that the Sun of righteousness is not far off. Or, He shall come suddenly, that is, he shall come when by many he is not looked for; as his second coming will be, so his first coming was, at midnight, when some had done looking for him, for shall he find faith on the earth? Luke xviii. 8 . The Jews reckon the Messiah among the things that come unawares; so Dr. Pocock. And the coming of the Son of man in his day is said to be as the lightning, which is very surprising, Luke xvii. 24 . 5. He shall come to his temple, this temple at Jerusalem, which was lately built, that latter house which he was to be the glory of. It is his temple, for it is his Father's house, John ii. 16 . Christ, at forty days old, was presented in the temple, and thither Simeon went by the Spirit, according to the direction of this prophecy, to see him, Luke ii. 27 . At twelve years old he was in the temple about his Father's business, Luke ii. 49 . When he rode in triumph into Jerusalem, it should seem that he went directly to the temple ( Matt. xxi. 12 ), and ( v. 14 ) thither the blind and the lame came to him to be healed; there he often preached, and often disputed, and often wrought miracles. By this it appears that the Messiah was to come while that temple was standing; that, therefore, being long since destroyed, we must conclude that he has come, and we are to look for no other. Note, Those that would be acquainted with Christ and obtain his favour must meet him in his temple, for there he records his name and there he will bless his people. There we must receive his oracles and there we must pay our homage. 6. The promise of this coming is repeated and ratified: Behold, he shall come, saith the Lord of hosts; you may depend upon his word, who cannot lie, he shall come, he will come, he will not tarry.

III. An account given of the great ends and intentions of his coming, v. 2 . He is one whom they seek, and one whom they delight in; and yet who may abide the day of his coming? It is a thing to be thought of with great seriousness, and with a holy awe and reverence; for who shall stand when he appears, though he comes not to condemn the world, but that the world through him might have life? This may refer,

1. To the terrors of his appearance. Even in the days of his flesh there were some emanations of his glory and power, such as none could stand before, witness his transfiguration, and the prodigies that attended his death; and we read of some that trembled before him, as Mark v. 33 .

2. To the troublous times that should follow soon after. The Jewish doctors speak of the pangs or griefs of the Messiah, meaning (they say) the great afflictions that should be to Israel at the time of his coming; he himself speaks of great tribulation then approaching, such as was not since the beginning of the world, nor ever shall be, Matt. xxiv. 21 .

3. To the trial which his coming would make of the children of men. He shall be like a refiner's fire, which separates between the gold and the dross by melting the ore, or like fuller's soap, which with much rubbing fetches the spots out of the cloth. Christ came to discover men, that the thoughts of many hearts might be revealed ( Luke ii. 35 ), to distinguish men, to separate between the precious and the vile, for his fan in his hand ( Matt. iii. 12 ), to send fire on the earth, not peace, but rather division ( Luke xii. 49 , 51 ), to shake heaven and earth, that the wicked might be shaken out ( Job xxxviii. 13 ) and that the things which cannot be shaken might remain, Heb. xii. 27 . See what the effect of the trial will be that shall be made by the gospel.

(1.) The gospel shall work good upon those that are disposed to be good, to them it shall be a savour of life unto life ( v. 3 ): He shall sit as a refiner. Christ by his gospel shall purify and reform his church, and by his Spirit working with it shall regenerate and cleanse particular souls; for to this end he gave himself for the church, that he might sanctify and cleanse it with the washing of water by the word ( Eph. v. 26 ) and purify to himself a peculiar people, Tit. ii. 14 . Christ is the great refiner. Observe, [1.] Who they are that he will purify— the sons of Levi, all those that are devoted to his praise and employed in his service, as the tribe of Levi was, and whom he designs to make unto our God spiritual priests ( Rev. i. 6 ), a holy priesthood, 1 Pet. ii. 5 . Note, All true Christians are sons of Levi, set apart for God, to do the service of his sanctuary, and to war the good warfare. [2.] How he will purify them; he will purge them as gold and silver, that is, he will sanctify them inwardly; he will not only wash away the spots they have contracted from without, but will take away the dross that is found in them; he will separate from them their indwelling corruptions, which rendered their faculties worthless and useless, and so make them like gold refined, both valuable and serviceable. He will purge them with fire, as gold and silver are purged, for he baptizes with the Holy Ghost and with fire ( Matt. iii. 11 ), with the Holy Ghost working like fire. He will purge them by afflictions and manifold temptations, that the trial of their faith may be found to praise and honour, 1 Pet. i. 6, 7 . He will purge them so as to make them a precious people to himself. [3.] What will be the effect of it: That they may offer unto the Lord an offering in righteousness, that is, that they may be in sincerity converted to God and consecrated to his praise (hence we read of the offering up, or sacrificing, of the Gentiles to God, when they were sanctified by the holy Ghost, Rom. xv. 16 ), and that they may in a spiritual manner worship God according to his will, may offer the sacrifices of righteousness, ( Ps. iv. 5 ), the offering of prayer, and praise, and holy love, that they may be the true worshippers, who worship the Father in spirit and in truth, John iv. 23, 24 . Note, We cannot offer unto the Lord any right performances in religion unless our persons be justified and sanctified. Till we ourselves be refined and purified by the grace of God, we cannot do any thing that will redound to the glory of God. God had respect to Abel first, and then to his offering; and therefore God purges his people, that they may offer their offerings to him in righteousness, Zeph. iii. 9 . He makes the tree good that the fruit may be good. And then it follows ( v. 4 ), The offering of Judah and Jerusalem shall be pleasant unto the Lord. It shall no longer be offensive, as it has been, when, in the former days, they worshipped other gods with the God of Israel, or when, in the present days, they brought the torn, and the lame, and the sick, for sacrifice; but it shall be acceptable; he will be pleased with the offerers, and their offerings, as in the days of old and as in former years, as in the primitive times of the church, as when God had respect to Abel's sacrifice and smelled a savour of rest from Noah's, and when he kindled Aaron's sacrifice with fire from heaven. When the Messiah comes, First, He will, by his grace in them, make them acceptable; when he has purified and refined them, then they shall offer such sacrifices as God requires and will accept. Secondly, He will, by his intercession for them, make them accepted; he will recommend them and their performances to God, so that their prayers, being perfumed with the incense of his intercession, shall be pleasant unto the Lord; for he has made us accepted in the Beloved, and in him is well pleased with those that are in him ( Matt. iii. 17 ) and bring forth fruit in him.

(2.) It shall turn for a testimony against those that are resolved to go on in their wickedness, v. 5 . This is the direct answer to their challenge, " Where is the God of judgment? You shall know where he is, and shall know it to your terror and confusion, for I will come near to you to judgment; to you that set divine justice at defiance." To them the gospel of Christ will be a savour of death unto death; it will bind them over to condemnation and will judge them in the great day, John xii. 48 . Let us see here, [1.] Who the sinners are that must appear to be judged by the gospel of Christ. They are the sorcerers, who died in spiritual wickedness, that forsake the oracles of the God of truth to consult the father of lies; and the adulterers, who wallow in the lusts of the flesh, those adulterers who were charged with dealing treacherously ( ch. ii. 15 ); and the false swearers, who profane God's name and affront his justice, by calling him to witness to a lie; and the oppressors, who barbarously injure and trample upon those who lie at their mercy, and are not able to help themselves: they defraud the hireling in his wages and will not give him what he agreed for; they crush the widow and fatherless, and will not pay them their just debts, because they cannot prove them, or have not wherewithal to sue for them; the poor stranger too, who has no friend to stand by him and is ignorant of the laws of the country, they turn aside from his right, so that he cannot keep or cannot recover his own. That which is at the bottom of all this is, They fear not me, saith the Lord of hosts. The transgression of the wicked plainly declares that there is no fear of God before his eyes. Where no fear of God is no good is to be expected. [2.] Who will appear against them: I will come near, says God, and will be a swift witness against them. They justify themselves, and, their sins having been artfully concealed, hope to escape punishment for want of proof; but God, who sees and knows all things, will himself be witness against them, and his omniscience is instead of a thousand witnesses, for to it the sinner's own conscience shall be made to subscribe, and so every mouth shall be stopped. He will be a swift witness; though they reflect upon him as slow and dilatory, and ask, Where is the God of judgment, and where the promise of his coming? they will find that he is not slack concerning his threatenings any more than he is concerning his promises. Judgment against those sinners shall not be put off for want of evidence, for he will be a swift witness. His judgment shall overtake them, and it shall be impossible for them to outrun it. Evil pursues sinners.

1. Behold-- Calling especial attention to the momentous truths which follow. Ye unbelievingly ask, Where is the God of judgment (Mal 2:7)? "Behold," therefore, "I send," &c. Your unbelief will not prevent My keeping My covenant, and bringing to pass in due time that which ye say will never be fulfilled.

I will send ... he shall come-- The Father sends the Son: the Son comes. Proving the distinctness of personality between the Father and the Son.

my messenger-- John the Baptist; as Mt 3:3 ; 11:10 ; Mr 1:2 , 3 ; Lu 1:76 ; 3:4 ; 7:26 , 27 ; Joh 1:23 , prove. This passage of Malachi evidently rests on that of Isaiah his predecessor ( Is 40:3-5 ). Perhaps also, as Hengstenberg thinks, "messenger" includes the long line of prophets headed by Elijah (whence his name is put in Mal 4:5 as a representative name), and terminating in John, the last and greatest of the prophets ( Mt 11:9-11 ). John as the representative prophet (the forerunner of Messiah the representative God-man) gathered in himself all the scattered lineaments of previous prophecy (hence Christ terms him "much more than a prophet," Lu 7:26 ), reproducing all its awful and yet inspiriting utterances: his coarse garb, like that of the old prophets, being a visible exhortation to repentance; the wilderness in which he preached symbolizing the lifeless, barren state of the Jews at that time, politically and spiritually; his topics sin, repentance, and salvation, presenting for the last time the condensed epitome of all previous teachings of God by His prophets; so that he is called pre-eminently God's "messenger." Hence the oldest and true reading of Mr 1:2 is, "as it is written in Isaiah the prophet"; the difficulty of which is, How can the prophecy of Malachi be referred to Isaiah? The explanation is: the passage in Malachi rests on that in Is 40:3 , and therefore the original source of the prophecy is referred to in order to mark this dependency and connection.

the Lord-- Ha-Adon in Hebrew. The article marks that it is Jehovah ( Ex 23:17 ; 34:23 ; compare Jos 3:11 , 13 ). Compare Da 9:17 , where the Divine Son is meant by "for THE Lord's sake." God the speaker makes "the Lord," the "messenger of the covenant," one with Himself. "I will send ... before Me," adding, "THE Lord ... shall ... come"; so that "the Lord" must be one with the "Me," that is, He must be God, "before" whom John was sent. As the divinity of the Son and His oneness with the Father are thus proved, so the distinctness of personality is proved by "I send" and He "shall come," as distinguished from one another. He also comes to the temple as "His temple": marking His divine lordship over it, as contrasted with all creatures, who are but "servants in" it ( Hag 2:7 ; He 3:2 , 5, 6 ).

whom ye seek ... whom ye delight in-- (see on Mal 2:17). At His first coming they "sought" and "delighted in" the hope of a temporal Saviour: not in what He then was. In the case of those whom Malachi in his time addresses, "whom ye seek ... delight in," is ironical. They unbelievingly asked, When will He come at last? Mal 2:17, "Where is the God of judgment" ( Is 5:19 ; Am 5:18 ; 2Pe 3:3 , 4 )? In the case of the godly, the desire for Messiah was sincere ( Lu 2:25 , 28). He is called "Angel of God's presence" ( Is 63:9 ), also Angel of Jehovah. Compare His appearances to Abraham ( Ge 18:1 , 2, 17, 33), to Jacob ( Ge 31:11 ; 48:15 , 16 ), to Moses in the bush ( Ex 3:2-6 ); He went before Israel as the Shekinah ( Ex 14:19 ), and delivered the law at Sinai ( Ac 7:38 ).

suddenly-- This epithet marks the second coming, rather than the first; the earnest of that unexpected coming ( Lu 12:38-46 ; Re 16:15 ) to judgment was given in the judicial expulsion of the money-changing profaners from the temple by Messiah ( Mt 21:12 , 13 ), where also as here He calls the temple His temple. Also in the destruction of Jerusalem, most unexpected by the Jews, who to the last deceived themselves with the expectation that Messiah would suddenly appear as a temporal Saviour. Compare the use of "suddenly" in Nu 12:4-10 , where He appeared in wrath.

messenger of the covenant-- namely, of the ancient covenant with Israel ( Is 63:9 ) and Abraham, in which the promise to the Gentiles is ultimately included ( Ga 4:16 , 17 ). The gospel at the first advent began with Israel, then embraced the Gentile world: so also it shall be at the second advent. All the manifestations of God in the Old Testament, the Shekinah and human appearances, were made in the person of the Divine Son ( Ex 23:20 , 21 ; He 11:26 ; 12:26 ). He was the messenger of the old covenant, as well as of the new.

2. (Mal 4:1; Re 6:16 , 17 ). The Messiah would come, not, as they expected, to flatter the theocratic nation's prejudices, but to subject their principles to the fiery test of His heart-searching truth ( Mt 3:10-12 ), and to destroy Jerusalem and the theocracy after they had rejected Him. His mission is here regarded as a whole from the first to the second advent: the process of refining and separating the godly from the ungodly beginning during Christ's stay on earth, going on ever since, and about to continue till the final separation ( Mt 25:31-46 ). The refining process, whereby a third of the Jews is refined as silver of its dross, while two-thirds perish, is described, Zec 13:8 , 9 (compare Is 1:25 ).

3. sit-- The purifier sits before the crucible, fixing his eye on the metal, and taking care that the fire be not too hot, and keeping the metal in, only until he knows the dross to be completely removed by his seeing his own image reflected ( Ro 8:29 ) in the glowing mass. So the Lord in the case of His elect ( Job 23:10 ; Psa 66:10 ; Pr 17:3 ; Is 48:10 ; He 12:10 ; 1Pe 1:7 ). He will sit down to the work, not perfunctorily, but with patient love and unflinching justice. The Angel of the Covenant, as in leading His people out of Egypt by the pillar of cloud and fire, has an aspect of terror to His foes, of love to His friends. The same separating process goes on in the world as in each Christian. When the godly are completely separated from the ungodly, the world will end. When the dross is taken from the gold of the Christian, he will be for ever delivered from the furnace of trial. The purer the gold, the hotter the fire now; the whiter the garment, the harder the washing [Moore].

purify ... sons of Levi-- of the sins specified above. The very Levites, the ministers of God, then needed cleansing, so universal was the depravity.

that they may offer ... in righteousness-- as originally (Mal 2:6), not as latterly (Mal 1:7-14). So believers, the spiritual priesthood ( 1Pe 2:5 ).

4. as in the days of old-- (Mal 1:11; 2:5, 6 ). The "offering" (Mincha, Hebrew) is not expiatory, but prayer, thanksgiving, and self-dedication ( Ro 12:1 ; He 13:15 ; 1Pe 2:5 ).

(ver. 4): not those which are broad, and lead the many to destruction; but Thy paths, narrow, and known to few, teach Thou me.

5. "In Thy truth guide me:" avoiding error. "And teach me:" for by myself I know nothing, but falsehood. "For Thou art the God of my salvation; and for Thee have I waited all the day"

(ver. 5). For dismissed by Thee from Paradise, and having taken my journey into a far country, I cannot by myself return, unless Thou meetest the wanderer: for my return hath throughout the whole tract of this world's time waited for Thy mercy.

6. "Remember Thy compassions, O Lord"

(ver. 8). The Lord is gracious, since even sinners and the ungodly He so pitied, as to forgive all that is past; but the Lord is upright too, who after the mercy of vocation and pardon, which is of grace without merit, will require merits meet for the last judgment. "Wherefore He will establish a law for them that fail in the way." For He hath first bestowed mercy to bring them into the way.

9. "He will guide the meek in judgment." He will guide the meek, and will not confound in the judgment those that follow His will, and do not, in withstanding It, prefer their own. "The gentle He will teach His ways"

(ver. 9). He will teach His ways, not to those that desire to run before, as if they were better able to rule themselves; but to those who do not exalt the neck, nor lift the heel, when the easy yoke and the light burden is laid upon them.

10. "All the ways of the Lord are mercy and truth"

(ver. 10). And what ways will He teach them, but mercy wherein He is placable, and truth wherein He is incorrupt? Whereof He hath exhibited the one in forgiving sins, the other in judging deserts. And therefore "all the ways of the Lord" are the two advents of the Son of God, the one in mercy, the other in judgment. He then attaineth unto Him holding on His ways, who seeing himself freed by no deserts of his own, lays pride aside, and henceforward bewares of the severity of His trial, having experienced the clemency of His help. "To them that seek His testament and His testimonies." For they understand the Lord as merciful at His first advent, and as the Judge at His second, who in meekness and gentleness seek His testament, when with His Own Blood He redeemed us to a new life; and in the Prophets and Evangelists, His testimonies.

11. "For Thy Name's sake, O Lord, Thou wilt be favourable to my sin; for it is manifold"

(ver. 14). Fear seems to belong to the weak, but the Lord is the stay of them that fear Him. And the Name of the Lord, which hath been glorified throughout the whole world, is a stay to them that fear Him. "And His testament, that it may be manifested unto them." And He maketh His testament to be manifested unto them, for the Gentiles and the bounds of the earth are Christ's inheritance.

15. "Mine eyes are ever unto the Lord; for He shall pluck my feet out of the snare"

All, is not expressed in Hebrew or some copies of the Septuagint. (Berthier) --- Cause. No one can have reason to do so. But those who injure their harmless brethren, are more reprehensible, (Haydock) and the psalmist foretells that they will be put to shame. (St. Jerome) --- This manner of praying frequently occurs in the psalms, to signify the event, and the approbation of the just. (Worthington) --- Shew. The forth verse ought to begin here with d, as in Hebrew. (Haydock) --- Paths. The mysterious ways of Providence, (Eusebius) or the law which is unknown to many, (St. Athanasius) and practised by still fewer. (Calmet)

And teach. If the verse were to commence thus, (Calmet) v would not be out of its place. (Haydock) --- Without God's direction, we cannot walk in the narrow path. (Berthier) --- Long. We must never cease to desire the knowledge of true doctrine. (Worthington)

Righteous. Though he is always ready to receive the penitent, he will punish the obstinate with severity. (Calmet; Worthington) --- Yet he points out the means of obtaining his favour. (St. Augustine) --- A law. Hebrew, "will instruct." (Calmet)

Mild. Only rebels are made the victims of justice. (Haydock)

PSALM XXIV. (AT TE DOMINE LEVAVI.)

A prayer for grace, mercy, and protection against our enemies.

Seek. Hebrew, "keeps." But no one seeks after the law, who does not strive to keep it. (Berthier) --- Jesus Christ shewed mercy at his first coming, and he will display truth at his second, judging all with equity. (St. Augustine) --- Testimonies. When God gave the law to manifest his will, he attested heaven and earth, that all might observe it carefully. (Calmet) --- The law is God's covenant, and the testimony of his will. He mercifully preventeth us with his grace, and will reward with truth and justice. (Worthington)

Firmament, or strong support. (Haydock) --- Hebrew, "the secret of the Lord is for them," &c. He conceals nothing from his friends. (Calmet) --- Both these sense are good, (Berthier) and the Hebrew words are nearly allied. (Robertson) --- All who fear God, ought to interest themselves, and pray that he would enlighten the ignorant, and convert sinners. (Berthier) --- The uncertain and hidden things of thy wisdom thou hast made manifest to me, Psalm l. 8. (Menochius)

1 Unto thee, O Lord , do I lift up my soul. 2 O my God, I trust in thee: let me not be ashamed, let not mine enemies triumph over me. 3 Yea, let none that wait on thee be ashamed: let them be ashamed which transgress without cause. 4 show me thy ways, O Lord ; teach me thy paths. 5 Lead me in thy truth, and teach me: for thou art the God of my salvation; on thee do I wait all the day. 6 Remember, O Lord , thy tender mercies and thy lovingkindnesses; for they have been ever of old. 7 Remember not the sins of my youth, nor my transgressions: according to thy mercy remember thou me for thy goodness' sake, O Lord .

Here we have David's professions of desire towards God and dependence on him. He often begins his psalms with such professions, not to move God, but to move himself, and to engage himself to answer those professions.

I. He professes his desire towards God: Unto thee, O Lord! do I lift up my soul, v. 1 . In the foregoing psalm ( v. 4 ) it was made the character of a good man that he has not lifted up his soul to vanity; and a call was given to the everlasting gates to lift up their heads for the King of glory to come in, v. 1 . To this character, to this call, David here answers, "Lord, I lift up my soul, not to vanity, but to thee." Note, In worshipping God we must lift up our souls to him. Prayer is the ascent of the soul to God; God must be eyed and the soul employed. Sursum corda—Up with you hearts, was anciently used as a call to devotion. With a holy contempt of the world and the things of it, by a fixed thought and active faith, we must set God before us, and let out our desires towards him as the fountain of our happiness.

II. He professes his dependence upon God and begs for the benefit and comfort of that dependence ( v. 2 ): O my God! I trust in thee. His conscience witnessed for him that he had no confidence in himself nor in any creature, and that he had no diffidence of God or of his power or promise. He pleases himself with this profession of faith in God. Having put his trust in God, he is easy, is well satisfied, and quiet from the fear of evil; and he pleads it with God whose honour it is to help those that honour him by trusting in him. What men put a confidence in is either their joy or their shame, according as it proves. Now David here, under the direction of faith, prays earnestly, 1. That shame might not be his lot: " Let me not be ashamed of my confidence in thee; let me not be shaken from it by any prevailing fears, and let me not be, in the issue, disappointed of what I depend upon thee for; but, Lord, keep what I have committed unto thee. " Note, If we make our confidence in God our stay, it shall not be our shame; and, if we triumph in him, our enemies shall not triumph over us, as they would if we should now sink under our fears, or should, in the issue, come short of our hopes. 2. That it might not be the lot of any that trusted in God. All the saints have obtained a like precious faith; and therefore, doubtless, it will be alike successful in the issue. Thus the communion of saints is kept up, even by their praying one for another. True saints will make supplication for all saints. It is certain that none who, by a believing attendance, wait on God, and, by a believing hope, wait for him, shall be made ashamed of it. 3. That it might be the lot of the transgressors; Let those be ashamed that transgress without cause, or vainly, as the word is. (1.) Upon no provocation. They revolt from God and their duty, from David and his government (so some), without any occasion given them, not being able to pretend any iniquity they have found in God, or that in any thing he has wearied them. The weaker the temptation is by which men are drawn to sin the stronger the corruption is by which they are driven by it. Those are the worst transgressors that sin for sinning-sake. (2.) To no purpose. They know their attempts against God are fruitless; they imagine a vain thing, and therefore they will soon be ashamed of it.

III. He begs direction from God in the way of his duty, v. 4, 5 . Once and again he here prays to God to teach him. He was a knowing man himself, but the most intelligent, the most observant, both need and desire to be taught of God; from him we must be ever learning. Observe,

1. What he desired to learn: " Teach me, not fine words or fine notions, but thy ways, thy paths, thy truth, the ways in which thou walkest towards men, which are all mercy and truth ( v. 10 ), and the ways in which thou wouldst have me to walk towards thee." Those are best taught who understand their duty, and know the good things they should do, Eccl. ii. 3 . God's paths and his truth are the same; divine laws are all founded upon divine truths. The way of God's precepts is the way of truth, Ps. cxix. 30 . Christ is both the way and the truth, and therefore we must learn Christ.

2. What he desired of God, in order to this. (1.) That he would enlighten his understanding concerning his duty: " Show me thy way, and so teach me. " In doubtful cases we should pray earnestly that God would make it plain to us what he would have us to do. (2.) That he would incline his will to do it, and strengthen him in it: " Lead me, and so teach me." Not only as we lead one that is dimsighted, to keep him from missing his way, but as we lead one that is sick, and feeble, and faint, to help him forward in the way and to keep him from fainting and falling. We go no further in the way to heaven than God is pleased to lead us and to hold us up.

3. What he pleads, (1.) His great expectation from God: Thou art the God of my salvation. Note, Those that choose salvation of God as their end, and make him the God of their salvation, may come boldly to him for direction in the way that leads to that end. If God save us, he will teach us and lead us. He that gives salvation will give instruction. (2.) His constant attendance on God: On thee do I wait all the day. Whence should a servant expect direction what to do but from his own master, on whom he waits all the day? If we sincerely desire to know our duty, with a resolution to do it, we need not question but that God will direct us in it.

IV. He appeals to God's infinite mercy, and casts himself upon that, not pretending to any merit of his own ( v. 6 ): " Remember, O Lord! thy tender mercies, and, for the sake of those mercies, lead me, and teach me; for they have been ever of old. " 1. "Thou always wast a merciful God; it is thy name, it is thy nature and property, to show mercy." 2. "Thy counsels and designs of mercy were from everlasting; the vessels of mercy were, before all worlds, ordained to glory." 3. "The instances of thy mercy to the church in general, and to me in particular, were early and ancient, and constant hitherto; they began of old, and never ceased. Thou hast taught me from my youth up, teach me now."

8 Good and upright is the Lord : therefore will he teach sinners in the way. 9 The meek will he guide in judgment: and the meek will he teach his way. 10 All the paths of the Lord are mercy and truth unto such as keep his covenant and his testimonies. 11 For thy name's sake, O Lord , pardon mine iniquity; for it is great. 12 What man is he that feareth the Lord ? him shall he teach in the way that he shall choose. 13 His soul shall dwell at ease; and his seed shall inherit the earth. 14 The secret of the Lord is with them that fear him; and he will show them his covenant.

God's promises are here mixed with David's prayers. Many petitions there were in the former part of the psalm, and many we shall find in the latter; and here, in the middle of the psalm, he meditates upon the promises, and by a lively faith sucks and is satisfied from these breasts of consolation; for the promises of God are not only the best foundation of prayer, telling us what to pray for and encouraging our faith and hope in prayer, but they are a present answer to prayer. Let the prayer be made according to the promise, and then the promise may be read as a return to the prayer; and we are to believe the prayer is heard because the promise will be performed. But, in the midst of the promises, we fine one petition which seems to come in somewhat abruptly, and should have followed upon v. 7 . It is that ( v. 11 ), Pardon my iniquity. But prayers for the pardon of sin are never impertinent; we mingle sin with all our actions, and therefore should mingle such prayers with all our devotions. He enforces this petition with a double plea. The former is very natural: " For thy name's sake pardon my iniquity, because thou hast proclaimed thy name gracious and merciful, pardoning iniquity, for thy glory-sake, for thy promise-sake, for thy own sake," Isa. xliii. 25 . But the latter is very surprising: " Pardon my iniquity, for it is great, and the greater it is the more will divine mercy be magnified in the forgiveness of it." It is the glory of a great God to forgive great sins, to forgive iniquity, transgression, and sin, Exod. xxxiv. 7 . "It is great, and therefore I am undone, for ever undone, if infinite mercy do not interpose for the pardon of it. It is great; I see it to be so." The more we see of the heinousness of our sins the better qualified we are to find mercy with God. When we confess sin we must aggravate it.

Let us now take a view of the great and precious promises which we have in these verses, and observe,

I. To whom these promises belong and who may expect the benefit of them. We are all sinners; and can we hope for any advantage by them? Yes ( v. 8 ), He will teach sinners, though they be sinners; for Christ came into the world to save sinners, and, in order to that, to teach sinners, to call sinners to repentance. These promises are sure to those who though they have been sinners, have gone astray, yet now keep God's word, 1. To such as keep his covenant and his testimonies ( v. 10 ), such as take his precepts for their rule and his promises for their portion, such as, having taken God to be to them a God, live upon that, and, having given up themselves to be him a people, live up to that. Though, through the infirmity of the flesh, they sometimes break the command, yet by a sincere repentance when at any time they do amiss, and a constant adherence by faith to God as their God, they keep the covenant and do not break that. 2. To such as fear him ( v. 12 and again v. 14 ), such as stand in awe of his majesty and worship him with reverence, submit to his authority and obey him with cheerfulness, dread his wrath and are afraid of offending him.

II. Upon what these promises are grounded, and what encouragement we have to build upon them. Here are two things which ratify and confirm all the promises:—1. The perfections of God's nature. We value the promise by the character of him that makes its. We may therefore depend upon God's promises; for good and upright is the Lord, and therefore he will be as good as his word. He is so kind that he cannot deceive us, so true that he cannot break his promise. Faithful is he who hath promised, who also will do it. He was good in making the promise, and therefore will be upright in performing it. 2. The agreeableness of all he says and does with the perfections of his nature ( v. 10 ): All the paths of the Lord (that is, all his promises and all his providences) are mercy and truth; they are, like himself, good and upright. All God's dealings with his people are according to the mercy of his purposes and the truth of his promises; all he does comes from love, covenant-love; and they may see in it his mercy displayed and his word fulfilled. What a rich satisfaction may this be to good people, that, whatever afflictions they are exercised with, All the paths of the Lord are mercy and truth, and so it will appear when they come to their journey's end.

III. What these promises are.

1. That God will instruct and direct them in the way of their duty. This is most insisted upon, because it is an answer to David's prayers ( v. 4, 5 ), Show me thy ways and lead me. We should fix our thoughts, and act our faith, most on those promises which suit our present case. (1.) He will teach sinners in the way, because they are sinners, and therefore need teaching. When they see themselves sinners, and desire teaching, then he will teach them the way of reconciliation to God, the way to a well-grounded peace of conscience, and the way to eternal life. He does, by his gospel, make this way known to all, and, by his Spirit, open the understanding and guide penitent sinners that enquire after it. The devil leads men blindfold to hell, but God enlightens men's eyes, sets things before them in a true light, and so leads them to heaven. (2.) The meek will he guide, the meek will he teach, that is, those that are humble and low in their own eyes, that are distrustful of themselves, desirous to be taught, and honestly resolved to follow the divine guidance. Speak, Lord, for thy servant hears. These he will guide in judgment, that is, by the rule of the written word; he will guide them in that which is practical, which relates to sin and duty, so that they may keep conscience void of offence; and he will do it judiciously (so some), that is, he will suit his conduct to their case; he will teach sinners with wisdom, tenderness, and compassion, and as they are able to bear. He will teach them his way. All good people make God's way their way, and desire to be taught that; and those that do so shall be taught and led in that way. (3.) Him that feareth the Lord he will teach in the way that he shall choose, either in the way that God shall choose or that the good man shall choose. It comes all to one, for he that fears the Lord chooses the things that please him. If we choose the right way, he that directed our choice will direct our steps, and will lead us in it. If we choose wisely, God will give us grace to walk wisely.

2. That God will make them easy ( v. 13 ): His soul shall dwell at ease, shall lodge in goodness, marg. Those that devote themselves to the fear of God, and give themselves to be taught of God, will be easy, if it be not their own fault. The soul that is sanctified by the grace of God, and, much more, that is comforted by the peace of God, dwells at ease. Even when the body is sick and lies in pain, yet the soul may dwell at ease in God, may return to him, and repose in him as its rest. Many things occur to make us uneasy, but there is enough in the covenant of grace to counterbalance them all and to make us easy.

3. That he will give to them and theirs as much of this world as is good for them: His seed shall inherit the earth. Next to our care concerning our souls is our care concerning our seed, and God has a blessing in store for the generation of the upright. Those that fear God shall inherit the earth, shall have a competency in it and the comfort of it, and their children shall fare the better for their prayers when they are gone.

4-5. On the ground of former favor, he invokes divine guidance, according to God's gracious ways of dealing and faithfulness.

8-9. upright-- acting according to His promise.

sinners-- the general term, limited by the

meek-- who are penitent.

the way-- and his way--God's way of providence.

10. paths-- similar sense--His modes of dealing (compare Psa 25:4 ).

mercy and truth-- ( Job 14:1-22 ), God's grace in promising and faithfulness in performing.

14. The reason of the blessing explained-- the pious enjoy communion with God (compare Pr 3:21 , 12 ), and, of course, learn His gracious terms of pardon.

Ver. 35.And the Angel answered . . . the Holy Ghost shall come upon thee, &c. Mark here that the Incarnation is limited only to the Person of the Word, or Son of God: for He alone was incarnate and made man, and not the Father nor the Holy Spirit: and yet the incarnation was the work of the whole Trinity, as its efficient cause and not only of the Son. Yet this work of the Incarnation is appropriated to the Holy Spirit, first, because it was a most holy work; secondly, because the works relating to our redemption, and those which most display God's goodness are appropriated to the Holy Spirit, because He proceeds forth as the ideal love of the Father and the Son: in the same way wisdom is appropriated to the Son as the Word, and omnipotence to the Father as the first principle and origin. Moreover, the Holy Spirit was the framer of the humanity of Christ, because He fashioned and animated it, but He cannot be called its Father, because He did not contribute or communicate anything to it of His own substance. S. Augustine (Enchirid. c. 28).

Further S. Cyril (Catech. 12) shows that a virgin by the power of God could conceive and bring forth; and first, in arguing with the Gentiles, he says, "How is it that ye, who say that stones when thrown were changed into men, maintain that a virgin cannot bring forth? How is it that, ye, who fable that a daughter was born out of the head of Jupiter, maintain that it is impossible that one can be born of a virgin's womb?" And then, arguing with the Jews, he says, "Sara was barren, and she brought forth a child beyond the way of nature at an age when women have lost the power (to do so): either then deny both, or grant both, for the same God was the worker of both." He further says, that God out of the virgin Adam formed a virgin woman, namely Eve; why could He not then in like manner form a virgin man out of a virgin woman?

Shall come upon thee. In order that the conception of Christ, and Christ Himself, might be holy, not only by reason of the hypostatic union with the Word, but also by reason of so divine a conception, for He was conceived not by a man or an angel, but by the Holy Ghost. Wherefore Christ, by virtue of this conception, was not the son of Adam, so as to derive original sin from him, and be born a sinner, as we all are born, but He was most pure and most holy.

Again Christ was conceived by the Holy Ghost, because it was fitting, since He was both God and man, that both should be recognised in the conception. For the conception itself declares that He was Man; for He would not have been conceived unless He had been man; and the manner of the conception shows that He was also God; for to be conceived by a virgin without a husband, shows that He who was conceived was more than man.

Mystically, S. Cyril of Jerusalem (Catech. 12) says, the Lord willed to be born of a virgin, to signify that His members would be born according to the Spirit of the Church, which is a virgin.

Lactantius gives another reason, which is that Christ, Who in heaven is α̉μήτωζ, without a mother, might be on earth α̉πάτωζ, without a father. But the first reason is the chief one, namely, that Christ might be born without original sin.

Proclus (Hom. de Nativ.) says, "Mary is both handmaid and mother, both virgin and heaven itself. She is the one bridge by which God comes down to man. She is the wonderful web of that economy, of whom and in whom, in a certain ineffable manner, the admirable fabric of that union was wrought, of which the Holy Spirit was the weaver, the power overshadowing from on high was the spinner; the wool was the old and rough garment of Adam; the woof was the pure flesh of the Virgin; the weaver's shuttle was the immeasurable grace of her who was with child; the artificer was the Word which passed in through the hearing."

The power of the Highest, &c. According to Euthymius and Maldonatus, the power of the Highest is the Holy Spirit, Who with power brings the holy works of God to perfection, so that these words are an explanation of what the angel had said, the Holy Ghost shall come upon thee. So Christ (cap. Luk_24:49) says to the Apostles, Tarry in this city (Jerusalem) until ye be endued with power from on high, i.e. with the Holy Spirit. This it is of which the Church speaks, "Almighty and everlasting God, Who by the co-operation of the Holy Spirit didst prepare the body and soul of the glorious Virgin Mother Mary that she might be worthy to be made a fit habitation for thy Son."

Shall overshadow thee. S. Gregory (33 Moral. c. 2) explains thus, "The Word of God in thee will assume a body, which will be as it were a shadow of Deity, for it will as a shadow veil and conceal It." And again he says (18 Moral 12), "The human body in thee shall receive the incorporeal light of Divinity." Origen says also that the Body of Christ is called a shadow, because in the Passion it was humiliated and obscured after the manner of a shadow.

S. Ambrose (on Psalm 119) understands by the shadow this present and mortal life which the Spirit gave to Christ, for this is, as it were, a shadow of the true life and of eternity.

S. Augustine (Quæst. V. et N. T. c. 15) says, The power of the Highest shall overshadow thee, i.e. shall attemper itself to thee, as a shadow adjusts itself to a body, for thy human weakness could not contain the fulness of its force and power.

But more simply, the meaning is, It will cover thee as with a veil, i.e., will secretly work a mighty operation in thee; for it will be such and so great a one that no man or angel can penetrate into or comprehend it. For, first, it will form in thee the perfect humanity of Christ; and, secondly, it will unite the same in a certain ineffable manner to the Person of the Word.

Again, to overshadow may be taken as answering to the Hebrew word ענז, to cover with a cloud, and so to rain upon, for a cloud pours forth rain, and hence by the shadow and the cloud is signified rain, which is poured forth from the cloud and renders the earth fruitful. An allusion seems to be made to Psa_72:6, He shall come down like the rain into a fleece of wool.

Wherefore that Holy Thing which shall be born of Thee shall be called the Son of God. Because the Holy Spirit will come upon thee, and cause thee to conceive a son, the Son which shall be born of thee will be holy from His very conception, yea, the Holy of Holies, because He will be called, and through His hypostatic union with the Word will truly be, the natural and Only Begotten Son of God, and will be called so by God, by angels, and by men; for He who is conceived by the Holy Spirit must needs be most Holy. Maldonatus somewhat differently says, "Jesus is called the Son of God, because He will not be begotten as the rest of men are, but by God through the power of the Spirit, and therefore He will be holy, and the Son of God." So (Luk_3:38) Adam is called the Son of God, because he was created not by man but by God.

He says, That Holy Thing, not Man, to show that this Son will not be a mere man, but besides being, a man will also be God (S. Greg. xviii. Moral. c. 27); and also to declare that Jesus will be holy with a holiness altogether perfect and natural on account of the hypostatic union (Suarez, iii. p. disp. 18 sect. 1): so that the meaning is, Jesus, Who will be born of thee, will be Most Holy, yea, Holiness itself

S. Bernard (Serm. 4 super Missus Est) says, "Why does he say merely that Holy Thing, and no more? Because there was not any proper or worthy expression that he could use. If he had said that holy flesh, or that holy man, or whatever expression of such a kind he had used, he would have seemed to himself to have said but little. He uses, therefore, the indefinite expression, That Holy Thing; because whatever it was that the Virgin brought forth, It was without doubt holy and in a singular manner holy, both through the sanctification of the Spirit and the assumption of the Word."

The Son of God by nature, Who would make all the faithful, sons of God by grace.

Ver. 36.And, behold, thy cousin Elizabeth. The angel confirms the miracle of the coming birth of Jesus of the Virgin and the Holy Spirit by the similar miracle of the conception of John by Elizabeth who was barren. At the same time he silently admonishes the Blessed Virgin that she should visit John and Elizabeth, and fill them with the Holy Spirit by saluting them.

For with God nothing shall be impossible (Vulgate, non omne verbum, no word, which is a Hebraism), i.e. nothing, however difficult or incredible to man; or, as others take it, no word, i.e. no promise; which means that God is able to perform all things that He has promised, because He is omnipotent; and He will really perform them because He is faithful. He says word, because it is as easy to God to do a thing as it is to us to speak a word, and because He spake a word only and all things were made. "Inasmuch as," says S. Bernard (Serm. 4 on Missus Est), "with God neither does His word fall short of His intention, because He is Truth; nor His deed fall short of His word, because He is Power; nor the manner (in which the deed is done) fall short of the deed, because He is Wisdom." "God," says S. Augustine (lib. 5 de Civ. c. 10), "can do all things except those things which to be able to do is a mark not of power, but of weakness; and which if he were able to do He would not be omnipotent; such as to die, to deceive, to err, to sin."

The angel stood, and was silent, eagerly expecting the answer and consent of the Virgin. Whence S. Bernard (Serm.4, super Missus Est) says, that Adam and all the patriarchs and prophets, being anxious concerning the coming of the Messiah and the salvation of men, were waiting for this consent; and he adds "the whole world, prostrate at thy knees, is waiting for this: and rightly, since on thy words depend, the consolation of the miserable, the, redemption of the captives, the liberation of the damned, the salvation, in short, of all the sons of Adam. Make answer, 0 Virgin, speedily, speak the word which earth, which the dwellers below and the dwellers on high are waiting for. The King and Lord of all things Himself desires thine assent, by which His purpose is to save the world."

Ver. 38.And Mary said, &c. Mark the humility, modesty, and resignation of the Virgin, for though saluted by the angel as Mother of God, she calls herself His handmaid, not His mother; handmaid by nature, mother by grace. Pet. Dam. (Serm. 3 de Nativ. Virg.). And S. Bernard (Serm. in Apoc. 12) says, "A great sign: deservedly she made mistress of all who declared herself servant of all."

Be it unto me (Fiat). This word shows that she consented and yielded her assent to the angel with respect to the conception of the Word; also that she wished, desired, and earnestly prayed for the Incarnation of the Messiah, so that He might redeem and save mankind. For this the Blessed Virgin most ardently desired and prayed for. "Be it so, is a mark of desire, not a sign of doubt."  S. Bernard (Serm. 4 sup. Missus Est).

There is a question at what precise moment the Son of God became carnate. 1. Andrew* of Crete is of opinion that He was incarnate before the angel came to the Blessed Virgin. For his words, the Lord is with thee, clearly signify that the King Himself had come.

2. Nicephorus maintains that Christ became incarnate when the angel saluted her and said Hail, thou art full of grace (Lib. 1. c. 8).  S. Jerome (Ep. 140) and S. Gregory Thaumaturgus favour this opinion.

3. Others appear to think that He became incarnate when the Angel said The Lord is with thee. S. Augustine (Serm. 2 de Annunc.) and S. Thomas (3 p. qu. 30 art. 4) and others so explain it.

But these opinions cannot be true; because the angel after the Hail, &c. adds, Behold, thou shalt conceive in thy womb; therefore she had not yet conceived. Again the Blessed Virgin giving her assent to the angel says, Be it unto me according to thy word; therefore it had not yet taken place.

I say then that the Word was incarnate as soon as the Blessed Virgin had given her assent to the angel; for he was sent for this purpose; for it was not fitting that Christ should be conceived without the consent or knowledge of His Virgin Mother; as soon then as she had spoken the words, Behold the handmaid of the Lord, Be it unto me according to thy word, the Holy Spirit formed the Body of Christ, and joined It Hypostatically to the Word, or Person of the Son of God; in the same way as when the priest in consecration says, This is my Body, by the power of these words the bread is transubstantiated into the Body of Christ. This again is clear from the fact that as soon as the Virgin had given her consent the angel, having, as it were, fulfilled his mission, departed from her. It is confirmed too by the fact that soon after the Blessed Virgin had said, Be it unto me, &c., when she saluted Elizabeth, being saluted by her in return she was called the Mother of the Lord, i.e. of Christ Who is God. The Virgin, therefore, when she said, Be it unto me, &c., was made as it were the spouse of God, and our flesh was made the spouse of the Word.

To those who maintain a contrary opinion it may be replied1. that Andrew of Crete seems to have been of an opposite opinion, but that he was alone in maintaining it; for the rest contradict him. 2. That Nicephorus by the words Hail, &c., understands the whole of the salutation and annunciation made by the angel, at the end of which the Word was made flesh.  3. S. Augustine, S. Thomas, and Damian are to be understood (when they say the Lord is with thee) not as to what had already taken place, but as to what was immediately going to take place.

The Blessed Virgin in the conception of the Son received an extraordinary increase of grace and perfect sanctification; and this, says Suarez, may not be doubted without temerity. Whence Bede (Hom. de. Visit.) says, "Who can say or measure what grace then filled the spirit of the Mother of God, when so great a light from heaven shone forth in the mother of His forerunner?"  S. Bernard gives a reason for this (Vol. 1, conclus. 61, art 1, cap. 12), "In order that God should generate God, no especial arrangement was needed on the part of God, since according to His nature it was fitting that in the way of nature His intellect should produce the Word, in all things equal to Himself; but that a woman should conceive and bring forth God is and was a miracle; for there was a necessity, so to say, that she should be raised to a certain divine equality by means of a certain quasi-infinity of perfections and graces, which equality no creature had ever experienced. Whence, as I believe, no human or angelic intellect has ever been able to attain to that inscrutable abyss of all gifts of the Holy Spirit which descended on the Blessed Virgin in the hour of the Divine conceptions."

And the angel departed from her. The Blessed Virgin made known to some that Gabriel did not depart immediately, but stayed with her for nine hours, being overcome with astonishment at the Incarnation of the Word in her, and that he adored the Word incarnate; as if rapt in admiration at the incredible modesty and majesty of the Virgin, he were unable to depart. (The records of S. George in Alga in Lusitania mention this tradition.) But though this is a pious tradition it is not to be regarded as certainly true.

Ver. 39.And Mary arose in those days. Not on the same day on which she was saluted by the angel, but after two or three days. What was the reason of her going away?  1. That she might announce the conception of the Word to others. For Christ having become incarnate in her, willed immediately to begin His mission as a Saviour, for which He had been sent by the Father. Whence S. Ambrose says, "She departed, not as disbelieving in the oracle, or as uncertain about the messenger, or doubtful of the example, but as rejoicing in the fulfilment of her wish, conscientious in the performance of her duty, and hastening on account of her joy."

2. To cleanse John from original sin, and to fill him and his mother Elizabeth with the Holy Spirit, and that so the honour and devotion of all to Christ might be increased.

3. To congratulate her kinswoman on the miraculous conception of John.

4. To give to all future ages a remarkable example of humility and charity which she showed in visiting Elizabeth, though she was now made Mother of God and Mistress of the world.

Wherefore, under the title of the Visitation of the Blessed Virgin, many congregations have been instituted for visiting the poor and the sick, and those in prison, and recently under this title S. Francis of Sales, Bishop of Geneva, has instituted a congregation of religious women, who are well known throughout France, for ministering to the sick.

To the hill country. That is Hebron, according to Baronius and others; or the hill country of Judæa.

Tropologically, the soul filled with God, as the soul of the Blessed Virgin was, ascends the mountain heights, i.e., toils up the steep paths of virtue. "The Word having been conceived in the mind," Bede says, "we must ascend to the heights of virtue along the way of love; and the city of Judah, i.e. of confession and praise, must be reached by us; and in the perfection of faith, hope, and love, we must abide there for three months."

With haste. S. Ambrose mentions as the first cause of her haste that she might not tarry long out of the house in the public ways. "Learn, ye virgins, not to loiter in the streets, nor mingle in any public talk." He also adds a second reason, because she was full of joy and the Holy Spirit; "the grace of the Holy Spirit knows nothing of slow endeavours."

Origen gives a third reason, because Christ in the womb of the Virgin was hastening to cleanse John from original sin, and to sanctify him. "For Mary," says S. Ambrose, "who before dwelt alone in the secret of her chamber, neither virgin modesty caused to shrink from the public gaze, nor the rugged mountains from fulfilling her purpose, nor the length of the journey from performing her duty."

To a city of Judah. Jerusalem, according to Albertus Magnus and S. Bonaventura; but Jerusalem is generally mentioned by name, Jerusalem also is in the tribe of Benjamin, not of Judah. It is better, therefore, with Toletus and Baronius, to suppose that Hebron is meant; for it was situated in the hill country of Judah.

It is very probable that the Blessed Virgin first went to Jerusalem, since the feast of the Passover was near, and then in the Temple returned thanks to God, and made an offering of herself and her child Jesus to Him.

And entered into the house of Zacharias. This house is thus described by Adrichomedus on the authority of Nicephorus in his description of the Holy Land, "It is one mile distant from Emmaus, near the hills. It was still inhabited in the time of Saligniacus, and travellers were accustomed to salute it reverently. There John was born and circumcised, and concealed in a cave that he might not be slain with the children of Bethlehem by Herod, &c.

And saluted Elizabeth, with the usual Hebrew salutation. Peace be to thee. God intended by means of Elizabeth, being a matron advanced in years, to make known to the world the conception of the Virgin, and the secret Incarnation of the Word that had taken place in her.

Elizabeth. Not Zacharias; both because he was deaf, and because it was not becoming that a man should be saluted by the Virgin. Moreover; S. Ambrose says, "She was the first to give her salutation; for the more chaste a virgin is, the more humble she ought to be, and the more ready to give way to her elders. Let her then be the mistress of humility in whom is the profession of chastity."

Ver. 41.And it came to Pass when Elizabeth heard the salutation of Mary, &c. Notice with S. Ambrose, that Elizabeth was the first to hear the salutation of Mary but John was the first to perceive the spirit and effect of her salutation; for to him, as the future forerunner of Christ, this salutation of the Virgin, yea, even of Christ, was chiefly directed. Theophylact says, "The voice of the Virgin was the voice of God incarnate in her."

It is a question here whether the leaping of John for joy (Vulgate exultavit, Greek έσκίζτησε) was a natural or rational movement. Calvin thinks that it was only a natural one; but all the Fathers and Orthodox Doctors are of a contrary opinion. Origen says, "Then first Jesus made His forerunner a prophet," and Irenæus (lib. 3 c. 18) says, "He recognised the Lord in the womb, and leaping for joy saluted Him." And S. Gregory (lib. 3 Moral. c. 5). "In his mother's womb he was filled with the spirit of prophecy." So a1so S. Cyril, S. Ambrose, S. Chrysostom. All these maintain that this leaping of John was not only supernatural, but showed an active use of reason, and proceeded from true joyfulness of mind; and this is clear from the words of Elizabeth; The babe leaped in my womb for joy.

Secondly, this is clear, likewise, from the circumstance that John communicated his joy to his mother.

Thirdly, because in like manner the Blessed Virgin rejoiced when she sang the Magnificat, therefore also John rejoiced, who was the chief end and object of the visitation of the Blessed Virgin and of all these wonders.

John at this time received the gift of prophecy, as the Fathers already quoted show. He likewise received the extraordinary gifts which befitted the future forerunner of Christ. For this had been predicted by the angel when he said, "he shall be filled with the Holy Ghost from his mother's womb." In John, therefore, that saying of S. Chrysostom (Hom. 30) is true, "his leaping was a sign of perfect soundness;" and also, of sanctity.

Hence some think that John was free from sinful desire, and never committed venial sin; but this privilege seems to have been peculiar to the Blessed Virgin, to whom John was inferior. He had, therefore, sinful desire, and did commit venial sin, falling into it unawares, but perhaps, never deliberately. For it is a rule of S. Augustine and of theologians, that whoever has or has had original sin, has also sinful desire, and consequently commits venial sin; but John had original sin, therefore he must have committed venial sin.

Learn, morally, of what advantage the salutation and prayers of the Saints are, and especially of the Blessed Virgin, who by one word of salutation filled both John and Elizabeth with the Holy Spirit. "Not only the words, but the very aspect of the Saints is full of spiritual grace," says S. Chrysostom. For the Saints, and above all the Blessed Virgin, are full of the fiery spirit of love. Wherefore he who strives to make other men spiritual should first fill himself with the Divine Spirit; for thus when he speaks he will breathe the same forth upon others, for out of the abundance of the heart the mouth speaketh. God also uses such men as suitable instruments united to Himself. For He is a most pure and powerful spirit; wherefore He accomplishes mighty spiritual results by means of spiritual men full of zeal, as being like Himself

And Elizabeth was filled, &c. She who was before just and holy (verse 6) is now made much more just and holy, and besides received the gift of prophecy. Moreover John, as I said, was first filled with the Spirit, and then filled his mother also with the same; because by his own holiness, merits, and prayers, he obtained for his mother that she should be filled with the Holy Spirit, of which he was himself full. So S. Ambrose says, "Elizabeth first heard the word, but John first experienced the grace. The mother was not filled before the son, but when the son had been filled with the Holy Spirit, he filled the mother also."

Ver. 42.And she spake out with a loud vote and said, Blessed art thou among women. Thou art most blessed of all women because thou hast been chosen to be the Mother of God Whom the whole world cannot receive.

Blessed is the fruit of thy womb. The fountain of all the blessings and graces bestowed upon the Blessed Virgin by God was to be the mother of God; for God adorned His mother with every grace in order that she might become an habitation worthy of Him, even that she might be worthy to become the Mother of God, and whom would such a Son bless rather than His mother. Elizabeth therefore, by the inspiration of the Spirit knew that Mary had already conceived, and that the Son of God was incarnate in her. And "He is Blessed, not only as thou art, among women, but, absolutely, above angels, men, and all creatures, as being the Creator and Lord of all. Again the rest of the sons of Eve are all under a curse, because they contract original sin from her and from Adam. Christ alone is Blessed because He is not the natural son of Adam, but was supernaturally conceived in the Virgin by the Holy Ghost."

She alludes to the prophecy and promise made to David, Of the fruit of thy body shall I set upon thy seat, Psa_132:2

Ver. 43.And whence is this to me, that the Mother of my Lord should come to me? These are words of the greatest humility and reverence; John imitated his mother, saying when Christ came to be baptized of him, "I have need to be baptized of Thee, and comest thou to me?"

Lord, that is God, Who is called absolutely the Lord, because He is King of kings and Lord of lords. Hence it is clear1. That the humanity of Christ was already in Christ endowed with life and united to the Word or Son of God. 2. That the Blessed Virgin is rightly called θεότοκος, i.e., Mother of God and not only χζιστότοκος, Mother of Christ, as Nestorius maintained. 3. That in Christ there are two natures, the human, for this alone could He take of His Virgin Mother; and the Divine, which the Father alone communicated to Him; but one Person, not human, but Divine. For if in Christ there had been two persons, as there are two natures, God could not properly be said to have been born of a Virgin, to have suffered and been crucified, but another person, that is to say, a man, or the person of a man; but now it is properly so said, because there is one person in Christ; which is the reason why the attributes of the one nature may be ascribed in the concrete to the other, so that this man, Jesus, may properly be called God, eternal and Almighty; and on the other hand, God in Him may properly be called man, passible and mortal, yea, He may even be said to have suffered and died; because it is the same Person, which on account of the two natures which It has, is at the same time God and man, and accordingly assumes to Itself the actions and attributes both of God and man. For action belongs to persons; and this sole (divine) Person in Christ is signified alike by the word man, or Jesus, and by the word God or Son of God. Wherefore what is truly said of one is also truly said of the other.

Ver. 44.The babe leaped. Symbolically, the leaping of John prefigured his own martyrdom; for by his dancing he represented the dancing of the daughter of Herodias, by which having pleased Herod, she asked and obtained of him the head of John.

Ver. 45.Blessed, &c. Elizabeth, therefore, knew by the Holy Spirit that the Blessed Virgin had believed the angel when he announced the conception and nativity of Christ. "Blessed art thou, both in fact because thou already bearest Christ within thee, and also in hope, because thou shalt bring forth Him Who will make thee and all who believe in Him blessed in heaven: Blessed therefore art thou before God and men." Elizabeth silently censures the unbelief of her own husband.

Ver. 46.And Mary said, My soul, &c. Fitly does Mary make answer to the praises of herself celebrated by Elizabeth, by referring them to their fountain, i.e. to God. S. Bernard (Serm. in Rev 12) says, "Truly this is a song of high praise, but also of devout humility which suffers her not to retain anything for herself, but gives all back rather to Him Whose blessings bestowed upon herself she was celebrating. Thou, she says, magnifiest the Mother of the Lord, but my soul doth magnify the Lord. Thou declarest that thy son leaped for joy at my voice, but my spirit has rejoiced in God my Saviour. He rejoices as the friend of the bridegroom at the voice of the bridegroom. Thou sayest she is blessed which believed, but the cause of faith and blessedness is the regard of the Celestial Goodness, so that on this account the rather all generations will call me Blessed, because God hath regarded the low estate of his handmaid."  S. Bernard then shows that the Blessed Virgin, though she was most humble, yet in the faith of the promise made by the angel she was lifted high in soul, so that she doubted not that she was elected to so great a mystery, but believed that she would soon be the true Mother of God and man; for the grace of God so works in His elect, "that neither does humility make them feeble spirited, nor does exaltation of soul make them proud." God magnifies man in one way, and man magnifies God in another. God magnifies a man when He heaps upon him riches and honours, graces and gifts, and raises him above others; but man cannot magnify God in this way, for he cannot add anything to Him either great or small. He is said therefore to magnify God when he proclaims His greatness, i.e. His majesty, almighty power, holiness, wisdom, &c., The meaning of the Blessed Virgin's words therefore is, Thou, 0 Elizabeth, magnifiest me in honouring me with the magnificent title of Mother of God, but I magnify God Who has made me great, in giving me so great a Son, Who is God Himself, and has thought fit to bring to pass in me the great mystery of the Incarnation of the Word.

The Incarnation of the Word was the greatest of all the works of God. 1. It was a work of the highest power, to unite heaven to earth, God to man; 2. of the highest goodness, by which God communicated Himself wholly to man; 3. of the highest wisdom, by which He effected this union in a Divine Person, so that the integrity of each nature, the human and the divine, was preserved to it.

With this, therefore, begins the song of the Blessed Virgin, which of all the songs of Holy Scripture, of Moses, Deborah, &c., is the most excellent, as being the most full of the Divine Spirit and exultation. The Church, accordingly, uses it daily in the Office of Vespers, in order that she may by it, in the highest manner, celebrate the glories and praises of God, and render the highest thanks to Him for the Incarnation of the Word and His other gifts, and that she may drink in the same affections of devotion, piety, love, and exultation that in uttering it the Blessed Virgin drank in from heaven.

There are three parts in this song. In the first (verse 46-50), the Blessed Virgin praises God for the peculiar blessings bestowed upon herself by God, especially for the conception of the Word. In the second (verse 50-54), she praises Him for the common blessings bestowed upon His whole people before the coming of Christ. In the third (verse 54 to the end), she returns to this greatest blessing of the Incarnation of the Word which had been promised to the fathers, and made known to herself

My soul. Not only my tongue, nor my hand only, but my soul itself with all its power magnifies God. From the inmost recesses of my soul, with all the powers of my mind, I praise and glorify God; I employ and entirely devote all the strength of my soul in His praise; so that my understanding contemplates Him alone, my will loves and celebrates no being but Him, my memory dwells upon nothing but Him, my mouth speaks of and celebrates nothing but Him, my hand performs only those things which tend to His service, my feet move forwards only to those things which tend to His glory.

Symbolically, Toletus says, The Blessed Virgin rightly says my souls. Because she alone had her soul in her own power, and was mistress over it, because she possessed it in patience, having dominion over all its affections and passions. But we do not possess our souls, because we are ourselves possessed by anger, pride, concupiscence or some other like passion. 2. Because she had wholly delivered up her soul to her Son; and those things which belonged to her Son were hers also. Whence her soul having been delivered up to her Son returned entirely to her own power, and she truly calls it my soul. 3. On account of her loving affection for it; for the more any one loves God, the more he loves his own soul. Since, therefore, the Blessed Virgin loved God chiefly above all men, and had never committed any sin, she loved her own soul very greatly. And that which we love, on account of our love for it we call our own. She therefore who so loved her own soul, truly called it her own.

And my spirit hath rejoiced. Exultavit. The Blessed Virgin, admiring the divine power, holiness, justice, benignity of the Spirit of God incarnate in her, exults and leaps and sings for joy. Euthymius (in Ps. 9) says, "Exultation is, as it were, an intensified joy, which causes the heart to leap up vehemently with excess of joy, and to be raised on high." Cajetan also says, "Exultation is an overflowing joy, which breaks forth, modestly however and seriously, in the external signs of gesticulation, singing and jubilation."

There is an allusion here to Isaiah lxi. 10, I will greatly rejoice in the Lord, and my soul shall be joyful in my God; and still more to the words of Anna, 1Sa_2:1., My heart rejoiceth in the Lord, &c., for as Anna, who was barren, rejoiced in conceiving Samuel by the miraculous help of God, so the Blessed Virgin rejoiced in conceiving Emmanuel (of whom Samuel was a type) by the power of the Holy Spirit.

S. Augustine, writing on the Magnificat, shows that the Virgin here does two things: first, she praises the goodness and mercy of God, as in the preceding verse she had praised His power and majesty; secondly, she pours forth the expression of the sweetness and delight which she had received in the conception of her Son; and in this he says that the Mother of God imitated the angels, who in heaven perform these two things, viz., meditate on the incomprehensible majesty of God, and enjoy His ineffable goodness and sweetness; and they so admire them as to rejoice in and love them. His words are, "Thou hast seen His majesty, thou hast tasted His sweetness; therefore that which thou hast received inwardly, thou hast poured forth abroad, and thou hast rejoiced in His justice. My spirit hath rejoiced; the soul magnifies; the spirit rejoices. In God my Saviour: the word God, denotes His power; the word Saviour (or salvation) denotes His mercy. For these are two things Which the spirits of angels and saints in that fountain of good drink in by eternal contemplation; viz., the incomprehensible Majesty of God, and His ineffable goodness; the one of which produces a sacred fear, and the other love; they venerate God for His majesty; they love Him for His goodness; so that love being joined with reverential, fear may not be lost, and fear being joined with love may not have torment."

Lastly, as in the conception of the Word the very highest of blessings was bestowed upon the Virgin, so she experienced the very highest exaltation on account of it, so that her spirit seemed to leap forth for joy from her body, and to hasten forth towards God; and perhaps it would have done so, had not God by His power kept it in her body. For when she died several years after, she died not of sickness, but of love, joy, and the desire of seeing her Son, as Suarez and other theologians think. Moreover this exaltation, Albertus says, was not transient, but remained as a habit through the whole of her life. He adds, that on account of her possessing this continual exultation in God, she was above all entirely dead to the world and to this mortal life, so that her life was always hid with Christ in God, and being present in the angelic court she dwelt in the sanctuary of God, and she could say in a more excellent manner than Paul or any other creature, "I live, yet not I, but Christ liveth in me." Gal 6.

My Spirit. That is, my soul, as Euthymius and others say; as if my Spirit hath rejoiced, &c., were the same as my soul doth magnify, &c. But the opinion of Toletus and others is better, who think that the spirit is more than the soul; wherefore by the soul they understand the intellect, and by the spirit the will. More simply, by the soul you may understand the lower part of the soul, which regards natural objects; by the spirit the superior part, which beholds spiritual and divine things. The soul, therefore, is natural and contemplates natural things; the spirit is supernatural and contemplates heavenly things. The spirit, therefore, signifies1. the mind; 2. the vehement and fervent impulse of the mind towards joy; 3. that this impulse is inspired by the Holy Spirit. Moreover, the Spirit, as being the superior, draws the soul and body along with it, so that they likewise may exult with joy, according to the saying in Psalm 84, "My heart and my flesh rejoice in the living God."

In God my Saviour. Vulgate, salutari meo; Greek, σωτη̃ζί μου. The Syriac renders the words in God my lifegiver (vivificatore meo). Who will be-stow life, i.e. liberty, grace, and glory on me and all the faithful.

She says my Saviour1. Because Jesus is my Son. 2. Because He is also my Saviour, both because He has preserved, me above others from all sin, and filled me with all grace, and because He has made me the mediatrix of salvation for all men, so that I am as it were the cause and the mother of salvation to all who are to be saved.

S. John of Damascus, when the hand with which he had written the defence of the worship of sacred images had been cut off by Leo the Isaurian, and had been miraculously restored by the Blessed Virgin, sang the words, "My spirit hath rejoiced in God my Saviour, and in His Mother, for He that is mighty hath done to me great things."

Ver. 48.For He hath regarded, &c. S. Augustine (super Magnificat) says, "This is the grace of her exultation, that He hath regarded the low estate of His handmaiden: it is as if she said, because I exult in His grace, therefore my exultation is from Him; and because I love His gifts on account of Himself, therefore I exult in Him. S. Bernard (Serm. 57 in Cant.) says, "God regards the earth and causes it to tremble; He regards Mary and infuses grace. He hath regarded, she says, the lowliness of His handmaiden, for, behold, from henceforth all generations shall call me blessed. These are not the words of one lamenting or fearing but of one rejoicing. Hence He says to her, Arise quickly, my love, my dove, my fair one, and come away."

Lowlines, or low estate. Vulgate, humilitatem; Greek, ταπείνωσιν. Humility here properly means lowliness of estate, not the virtue of humility as opposed to pride, for this is called ταπεινοφζοσύνη; for humility alone among virtues is ignorant of itself; and he who boasts of his humility is proud, not humble.

Secondly, however, by humility may be understood the virtue itself of humility; for on account of this God had regard to the Blessed Virgin, and chose her for His mother; for a humble person recognises his virtues as being the gifts of God; wherefore among them he sees also his own humility, but he ascribes it not to his own strength, but to the grace which he had received from God.

As, therefore, the Blessed Virgin here recognises her election to be the Mother of God (which was a far greater thing), so likewise she recognises that she was fittingly adorned for so great a dignity by her humility, virginity, and other virtues which had been imparted to her by God. For a humble person recognises his own, low estate, his misery, his poverty, yea, even his own nothingness, and ascribes all that he is and has to God, Whose he is, and says with the Psalmist, Not unto us, 0 Lord, not unto us, but unto Thy Name give the glory.

Listen to S. Augustine (Serm. 2 de Assump.), "0 true humility which hath borne God to men, hath given life to mortals, made new heavens, and a pure earth, and given liberty to the souls of men. The humility of Mary was made the heavenly ladder by which God came down to earth. For what does regarded mean but approved? For many seem in the sight of men to be humble, but their humility is not regarded by the Lord. For if they were truly humble, then they would not wish to be praised by men, and their spirit would not rejoice in the world but in God." And S. Chrysostom (Hom. 2 in Ps. 50) says, "The greatest sacrifice of all is humility, for the same man who by sinning has separated himself from God, subjects himself to Him by humility, when he is converted to penitence." And lastly S. Bernard says, "It is humility which truth begets for us, and it has not heat, and it is humility which love forms and inflames. The latter consists in affection, the former in knowledge: by the former we learn that we are nothing, and we learn it from ourselves and our own weakness; by the latter we tread underfoot the glory of the world, and we learn it from Him Who emptied Himself, and Who, when men sought to make Him a king, fled; but when He was sought for reproaches and for the Cross, He did not flee, but offered Himself willingly." The Blessed Virgin had both these (humility and love) in an eminent and heroic degree.

For behold from henceforth, &c. S. Augustine says here, "Thou, 0 Elizabeth, sayest concerning me, Blessed art thou who believedst; but I say, From this time (when I conceived the Son of God) all generations shall call me blessed. Mary, who was humble before God, and lowly before men on account of God, obtained witness that she was regarded in both respects: for both her humility before God was acceptable, and her low estate before men was changed into glory. Wherefore it follows, from henceforth all generations shall call me blessed."

Blessed. Gerson (super. Magnificat) says, "Thou art worthy of our praises, 0 Holy Virgin, thrice and four times blessed. Blessed1. because thou didst believe.  2. Because thou art full of grace, according to the salutation of Gabriel.  3. Because Blessed is the fruit of thy womb.  4. Because He, that is mighty hath done to thee great things. 5.  Because thou art the Mother of the Lord.  6. Because thou art fruitful and yet retainest the honour of virginity.  7. Because thou seemest to have none like thee, among those that were before thee, or among those that come after."

All generations. All future ages and generations of the faithful. Cardinal Hugo says, "All generations, i.e. all nations of Jews and Gentiles, of men and women, of rich and poor, of angels and of men, because all through her have received a saving benefit: men have received reconciliation; angels restoration (of their numbers). For Christ the Son of God wrought salvation in the middle of the earth, that is, in the womb of Mary which by a certain wonderful propriety is called the middle of the earth. For, as S. Bernard says, towards it look both those who dwell in heaven and those who dwell in the lower regions, i.e. in purgatory, and those who dwell in the world. The first, that they may be filled up again, the second that they may be delivered, the third that they may be reconciled. And then, assigning the reason, he adds, from henceforth therefore, 0 Blessed Virgin, all generations shall call thee blessed, because thou hast brought forth life, grace, and glory for all generations, life for the dead, grace for sinners, glory for the miserable. Therefore it is said of her, Judith, c. xv. 10, "Thou art the glory of Jerusalem, thou art the joy of Israel, thou art the great rejoicing of our people, because thou hast done courageously. The first is the word of the angels, whose loss was repaired by her; the second is the word of men, whose sadness was by her changed into joy; the third is the word of women, whose dishonour was done away with by her; the fourth is the voice of the dead, whose captivity was brought back by her."

The truth of this prophecy of the Blessed Virgin is clear from the event; for we have seen her worshipped and honoured by all nations and generations with shrines, churches, festivals, congregations, societies of religious, vows, supplications, litanies in such numbers as the rest of the Saints joined together do not obtain; yea, to the Blessed Virgin alone is paid the worship of hyperdulia, as to God is paid the worship of latria, while to the rest of the Saints is paid the worship of dulia. Thy honour, thy praise and glory, 0 Blessed Virgin, will live as long as the angels shall live, as long as men shall live, as long as Christ shall live, as long as God shall be God, for ever and ever.

Ver. 49.For He that is mighty hath done to me great things. For the Incarnation of the Word is a greater work than the creation of the whole world; wherefore the Blessed Virgin, as being the Mother of God, is greater than all angels, all men, and all creatures taken together. Augustine (Serm. 2 de Assump.) says, "What great things hath He done unto thee, 0 Lady, that thou shouldest merit to be called blessed? I truly believe that thou, a creature, gavest birth to the Creator; a servant, thou broughtest forth the Lord." "He that is mighty hath done to me wonderful things," says Titus, "since I, still a virgin, have conceived by the will of God, passing over the bounds of nature; I have been accounted worthy, without being joined to a husband, to be made a mother, not of any one, but of the Only Begotten Son of God."

Cardinal Hugo mentions twelve great things belonging to the Virgin:1. Sanctification in the womb of her mother.  2. The salutation of the angel.  3.The fulness of grace.  4.The conception of her Son.  5. Fruitful virginity.  6.Virgin fruitfulness.  7.Her honoured humility.  8. Her ready obedience.  9. The devotion of her faith.  10. Her prudent modesty.  11. Her modest prudence.  12. The dominion over heaven.  S. Thomas (part. 1, qu. 25, art. 6) teaches that it is possible for God to do better works than He has done with the exception of three: the Incarnation of the Word; the maternity of God; and the beatitude of man which consists in the vision of God; for God can do nothing better or greater than these, because nothing can be greater or better than God Himself. The Blessed Virgin is called by Hesychius, Bishop of Jerusalem (hom. 2 de S. Maria), "The entire complement of the Trinity, because both the Holy Ghost came to her, and sojourned with her, and the Father overshadowed her, and the Son, borne in her womb, dwelt within her."

He that is mighty. Vulgate, potens; Greek, ό δυνατός. This is one of the ten names of God, for the Septuagint used to render the Hebrew word גבר (gibbor), i.e. mighty, strong, whence is derived Gabriel, i.e. the strength of God. The Blessed Virgin, says Titus, adds thisfirst, that no one may disbelieve this mystery. Let no one wonder if I a virgin have conceived, for He Who hath wrought this work is the Mighty God. Secondly, that she may show that what the angel had promised (verse 35) is fulfilled in her, the power (Greek, δύναμις) of the Highest shall overshadow thee. She alludes to Isa. vii. 14 and ix. 6, His name shall be called Wonderful, Counsellor, the Mighty God אל גבר (Elgibbor), i.e. mighty, strong as a giant; whence Gabriel announced His birth, whose name signifies the power and strength of God.

And holy is His name. The Blessed Virgin shows that the promise of the angel, The Holy Ghost shall come upon thee, was fulfilled; and therefore she says, And holy is His Name.

Toletus and Francis Lucas are of opinion that the Virgin here celebrates two great things as done to her by God1. The Incarnation of the Word, by which she was made the Mother of God, and therefore the mistress and queen of all angels and men; and, 2. Her own Preparation and sanctification for the accomplishment of the Incarnation in her. For as it was a work of power for God to be made man of a virgin, so it was a work of holiness to prepare the Virgin so as to be fit for conceiving in her womb the Holy and Immaculate Word of God. For the Blessed Virgin was so sanctified by the Holy Ghost that she contracted no sin at all, and far exceeded all the angels, even the seraphim, in grace and holiness

But more plainly and fully, we may refer both clauses of this verse to both works, namely, to the Incarnation of the Word as well as to her own preparation and sanctification for It. For each of these was a work of the excellent power as well as holiness of God, because each was accomplished by the coming of the Holy Spirit upon her to sanctify both Christ and the Virgin; according to the announcement of the angel, That Holy Thing which shall be born of thee shall be called the Son of God. For Christ was the Holy of Holies, the Fount of holiness, sanctifying the whole world.

The meaning therefore is, God Himself, as signified by His own name, is holy, possesses all purity, holiness, power, perfection, and therefore is to be worshipped, adored, and celebrated in every way. God therefore is holy in all His works, and above all in this most holy mystery of the Incarnation of the Word; by which He sanctified Christ, the Blessed Virgin, and all the faithful.

Lastly, God incarnate is called holy because He assumed flesh and blood for the purpose of offering it to God, both in life, and on the cross, and in His death for the salvation of men. For as S. Isidorus says (lib. 15, Origin. c. 14), " Nothing was called holy among the ancients unless it was consecrated or sprinkled with the blood of a victim. Also that is holy (sanctum) which is ratified (sancitum) with blood; moreover to ratify (sancire) is to confirm." See Heb. ix. 12, &c. S. Augustine (lib 2 de Serm. Dom. 31) says, "That is holy which it is impious to violate and defile; and assuredly any one is held guilty of this crime who only attempts or wills it with regard to a holy thing, which nevertheless remains by its nature inviolable and incorruptible." But S. Bernard (Serm. 5 in Vigil. Nativ.) makes sanctity or holiness consist in clemency and gentleness, according to that saying concerning Moses, Ecclesiasticus xlv. 4, He that sanctified him in his faithfulness and meekness; and he continues, "In order that sanctification may be perfect we have need to learn gentleness and courtesy in social life from the Saint of Saints; as He says Himself, Learn of Me for I am meek and lowly in heart."

Hence some more recent interpreters refer the words Holy is His Name, to the following verse, and His mercy, &c., as if this were the holiness of God; but literally they must be referred to what precedes, as I have said. Hence Euthymius (in Ps. II) says, "He properly is called pious (όσιος) who observes piety and religion in those things which pertain to God; but he is called holy (άγιος) who is made a partaker of the Divine nature by following the path of virtue." Further, holy (sanctus) in Hebrew is קדש, that is, removed and separated from all vice, blemish, and even from intercourse with the vulgar; as God is especially, Whose holiness and majesty is so far removed, so lofty and exalted, that it infinitely transcends all gods, angels, and men. Whence S. Dionysius (Devin. nom. c. 12) says, "Since holiness is free from all taint, and is purity altogether perfect and immaculate, hence God, from the superabundance of the purity and all the excellences with which He is filled, is called the Holy of Holies." And Bede says, "His name is called holy because in the height of His marvellous power He transcends every creature, and is widely removed from the works which He has made. This is better understood in the Greek tongue, in which the very word that means holy (άγιος) signifies as it were to be apart from earth: and by imitation of Him in our small measure we are taught to separate ourselves from all who are neither holy nor dedicated to God, by those words of the Lord, Be ye holy, for I am holy; for whoever has consecrated himself to God will rightly appear as one free from the world; for he is able even himself to say, while we walk upon the earth we have our conversation in heaven."

Christians therefore being called by Christ to fulness of holiness ought to be holy (whence they are continually called by S. Paul holy [or saints]), yea, more holy than all the faithful who lived in the time of Moses, Abraham, &c; for Christianity is nothing else than the life of Christ. Let the Christian therefore so live as it becomes the disciple of Christ, so that his life may be a living image, of the holiness of Christ, so that whoever sees and hears him, may seem to himself to see and hear Christ in him.

Ver 50.And His mercy, &c. As God is all-powerful and all-holy, so is He all-merciful, and that continually towards all who in any age love Him, and therefore fear to offend Him. This is the second part of this song, in which the Blessed Virgin passes from the peculiar benefits bestowed by God upon herself, to those bestowed in common upon all Israel, i.e. upon all the faithful.

Ver 51.He hath shewed strength, &c. The Virgin has been praising the mercy of God towards those who fear Him, and now she goes on to praise His severity and justice towards those who despise Him.

With His arm. The strength and power of God are anthropomorphically expressed by the hand, the finger, the right hand, but most of all by the arm, for the strength of man puts itself forth in his arms. The meaning therefore is, God has in every age wrought many things by His mighty arm, as in the case of Pharaoh by Moses, &c. But much more has God shown His power by causing Christ to become incarnate in me, by Whom He will mightily overthrow Lucifer, hell, death and sin. Whence Bede and Theophylact understand by His arm here, mystically, the Son of God incarnate in the Virgin. For He is the power of God, 1Co_1:24. There is an allusion to Isa_53:1, To whom is the arm of the Lord revealed?

He hath scattered the proud; as He scattered and overthrew Pharaoh, Nebuchadnezzar, &c.

In the imagination of their heart. Vulgate, mente cordis sui. Some refer these words to the heart of God, so that the meaning will be, God by His own heart, i.e. His will and decree, scattered the proud: so S. Augustine explains it. "In the imagination (or purpose) of His heart," he says, "that is, in His deep counsel He scattered them. It was deep counsel for God to become man for me, and for the innocent to suffer in order that the guilty might be redeemed." The Carthusian (Denis) follows this explanation, "In the purpose, i.e. in the intention and will of His heart, i.e. of His understanding, by which He discerns, judges, and orders all things." But from the Greek it is clear that the word sui is not to be referred to the heart of God, but to the heart of the proud; for the Greek is αυ̉τω̃ν, of them. Whence Euthymius says, God scattered those who were proud in their heart.

Others refer the word sui, of them, to the word dispersit, scattered, so that the meaning is, God hath scattered the proud by means of the purpose (Greek, διανοία) of their heart, because He turns back their proud machinations to their own destruction, so that He disperses them, according to that saying Job_5:13, He taketh the wise in their own craftiness; as He did to Pharaoh when he followed the Hebrews through the Red Sea, by drowning him with all his followers in the same sea; and to the brethren of Joseph who sold him that they might destroy him, but God by this very thing exalted Joseph and constrained his brethren to bow down to him.

Ver. 52.He hath put down, &c. As He put down the proud Saul from his royal throne by putting the humble David in his place; so He put the humble Mordecai in the place of the proud Haman, and Esther in the place of Vashti. God has done, and does, and will do the same in every age. Wherefore these past tenses. He hath scattered, put down, exalted, are to be taken in the widest sense, as signifying any time, future, present, or past, according to the Hebrew idiom. He hath put down therefore signifies He does and will put down. The Virgin alludes to the words of David, Psa_113:7, He raiseth up the poor out of the dust, &c.; and of Hannah, 1Sa_2:7, The Lord maketh poor and maketh rich, &c.

Moreover, as often at other times, so at the time of the Nativity of Christ God put down the mighty from their seat almost throughout the whole world, which, after Julius Cæsar, Pompey, Lepidus, Antony, and other kings, tyrants, and princes had been removed, He had put in subjection to Augustus alone, who was a type of Christ, as Cyrus had been, Isa. xlv. 1. Whence, when Christ was born, he refused the title of Lord which was offered to him. Then also God put down from their seat Hyrcanus and Aristobulus, who were contending with each other for the government over Judæa. Herod also, the infanticide, was deprived of his life and kingdom; and shortly afterwards his whole royal progeny perished; as also did that of Augustus Caesar, that it might be declared that Christ was now born, and that every kingdom was due to him and was prepared for Him, as Daniel foretold, c. Dan_7:14.

Ver. 53.He hath filled the hungry, &c. So He fed the-Hebrews with manna from heaven for forty years in the wilderness. So He fed Elias when he was hungry by an angel, and Daniel in the den of lions by Habakkuk, and Paul, the first hermit, by a raven. So also He fed the Blessed Virgin, hungering and thirsting after righteousness, with the Word Incarnate, and He feeds all the faithful with the same in the Holy Eucharist, and will feed them still more in heaven. By the hungry the poor are intended, since the Virgin opposes the rich to them.

Ver. 54.He hath holpen His servant Israel. God hath taken by the hand, raised up, helped and restored His people Israel, whom He loved and kept as a son or servant. He did this formerly by Moses, Joshua, David, &c.; and now much more has He done it, by sending to Israel the Messiah that had been promised. For at that time, the commonwealth and Church of Israel had fallen into ruins, since the sceptre had been taken away from them, and transferred to Herod and the Romans; and the priests, intent on their own gain, were negligent of the welfare of the people; wherefore the people were grievously afflicted with various miseries of mind and body. God therefore at a seasonable time sent Christ that He might deliver out of them all His own Israel, that is, all the faithful who were converted to Him, both from among the Jews and Gentiles; whence S. Augustine says, "He helped Israel; not the Israel which He found; but He helped Israel that He might make him; as a physician helps a sick man, that He might heal the weak, and redeem the captive, that He might justify the impious, and save the just." For Isr

Now Elisabeth’s full time came that she should be delivered; and she brought forth a son.58. And her neighbors and her cousins heard how the Lord had shown great mercy upon her and they rejoiced with her.

If you carefully observe, you will find that the word signifying fullness is no where used except at the birth of the righteous. Hence it is said, Now Elisabeth’s full time came. For the life of the righteous has fullness, but the days of the wicked are empty.

And for that reason the Lord kept back the delivery of Elisabeth, that her joy might be increased, and her fame the greater. Hence it follows, And her neighbors and cousins heard, etc. For they who had known her barrenness were made the witnesses of the Divine grace, and no one seeing the child departed in silence, but gave praise to God, Who had vouchsafed him beyond their expectation.

For the bringing forth of saints causes the rejoicing of many; it is a common blessing; for justice is a public virtue, and therefore at the birth of a just man a sign of hi future life is sent beforehand and, the grace of the virtue which is to follow is represented, being foreshadowed by the rejoicing of the neighbors.

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.60. And his mother answered and said, Not so; but he shall be called John.61. And they said to her, There is none of the kindred that is called by this name.62. And they made signs to his father, how he would have him called.63. And he asked for a writing table, and wrote saying, His name is John. And they marveled all.64. And his mouth was opened immediately, and his tongue loosed, and he spoke, and praised God.

The rite of circumcision was first delivered to Abraham as a sign of distinction, that the race of the Patriarch might be preserved in unmixed purity, and so might be able to obtain the promises. But now that the promise of the covenant is fulfilled, the sign attached to it is removed. So then through Christ circumcision ceased, and baptism came in its place; but first it was right that John should be circumcised; as it is said, And it came to pass, that on the eighth day, etc. For the Lord had said, Let the child of eight days be circumcised among you. But this measurement of time I conceive was ordered by Divine mercy for two reasons. First, because in its most tender years the child the more easily bears the cutting of the flesh. Secondly, that from the very operation itself we might be reminded that it was done for a sign; for the young child scarcely distinguishes any of the things that are around him. But after the circumcision, the name was conferred, as it follows, And they called him. But this was done because we must first receive the seal of the Lord, then the name of man. Or, because no man except he first cast aside his fleshly lusts, which circumcision signifies, is worthy to have his name written in the book of life.

The holy Evangelist has especially remarked, that many thought the child should be called after his father Zacharias, in order that we might understand, not that any name of his kinsfolk was displeasing to his mother, but that the same word had been communicated to her by the Holy Spirit, which had been foretold by the Angel to Zacharias. And in truth, being dumb, Zacharias was unable to mention his son’s name to his wife, but Elisabeth obtained by prophecy what she had not learnt from her husband. Hence it follows, And she answered, etc. Marvel not that the woman pronounced the name which she had never heard, seeing the Holy Spirit who imparted it to the Angel revealed it to her; nor could she be ignorant of the forerunner of the Lord, who had prophesied of Christ.

And it well follows, And they said to her, etc. that you might consider that the name belongs not to the family, but to the Prophet. Zacharias also is questioned, and signs made to him, as it follows,

And they made signs to the father, etc. But since unbelief had so bereft him of utterance and hearing, that he could not use his voice, he spoke by his hand-writing, as it follows,

And he asked for a writing table, and wrote, saying, His name is John; that is, we give no name to him who has received his name from God.

Zacharias is by interpretation "remembering God," but John signifies "pointing to." Now "memory" relates to something absent, "pointing to," to something present. But John was not about to set forth the memory of God as absent, but with his finger to point him out as present, saying, Behold the Lamb of God.

But the name John is also interpreted the grace of God. Because then by the favor of Divine grace not by nature, Elisabeth conceived this son, they engraved the memory of the benefit on the name of the child. Theophylact: And because with the mother the dumb father also agreed as to the name of the child, it follows, And they all marveled. For there was no one of this name among their kinsfolk that any one could say that they had both previously determined upon it.

The birth of John then broke the silence of Zacharias, as it follows, And his mouth was opened. For it were unreasonable when the voice of the Word had come forth, that his father should remain speechless.

Rightly also, from that moment was his tongue loosed for that which unbelief had bound, faith set free. Let us then also believe, in order that our tongue, which has been bound by the chains of unbelief, may be loosed by the voice of reason. Let us write mysteries by the Spirit if we wish to speak. Let us write the forerunner of Christ, not on tables of stone, but on the fleshly tablets of the heart. For he who names John, prophesies Christ. For he who names John prophesies Christ. For it follows, And he spoke, giving thanks.

Now in an allegory, the celebration of John’s birth was the beginning of the grace of the New Covenant. His neighbors and kinsfolk had rather give him the name of his father than that of John. For the Jews, who by the observance of the Law were united to him as it were by ties of kindred, chose rather to follow the righteousness which is the Law, than receive the grace of faith. But the name of John, (i.e. the grace of God,) his mother in word, his father in writing, suffice to announce, for both the Law itself as well as the Psalms and the Prophecies, in the plainest language foretell the grace of Christ; and that ancient priesthood, by the foreshadowing of its ceremonies and sacrifices, bears testimony to the same. And well does Zacharias speak on the eighth day of the birth of his child, for by the resurrection of the Lord, which took place on the eighth day, i.e. the day after the sabbath, the hidden secrets of the legal priesthood were revealed.

And fear came on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judea.66. 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.

AS at the silence of Zacharias the people marveled, so likewise when he spoke. Hence it is said, And fear came upon all; that from these two circumstances all might believe there was something great in the child that was born. But all these things were ordained, to the end that he who was to bear witness of Christ might also be esteemed trustworthy. Hence it follows, And all they that heard them laid them up in their heart, saying What manner of child, etc.

For fore-running signs prepare the way for the forerunner of the truth, and the future prophet is recommended by auspices sent before him; hence it follows, For the hand of the Lord was with him.

For God worked miracles in John which he did not himself, but the right hand of God in him.

But mystically, at the time of our Lord’s resurrection, by the preaching of the grace of Christ, a wholesome dread shook the hearts not only of the Jews, (who were neighbors, either from the place of their dwelling, or from the knowledge of the law,) but of the foreign nations also. The name of Christ surmounts not only the hilly country of Judea, but all the heights of worldly dominion and wisdom.

As then in circumcision, so now in baptism, names are given. And as we see here, and is all the Old Testament, great respect was had of names, so must we be aware of profane and secular names, and rather, according to the catechism of the council of Trent, take names of saints and holy persons, which may put us in mind of their virtues. (De Bap. in fine.)

57 Now Elisabeth's full time came that she should be delivered; and she brought forth a son. 58 And her neighbours and her cousins heard how the Lord had showed great mercy upon her; and they rejoiced with her. 59 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. 60 And his mother answered and said, Not so; but he shall be called John. 61 And they said unto her, There is none of thy kindred that is called by this name. 62 And they made signs to his father, how he would have him called. 63 And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. 64 And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. 65 And fear came on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judæa. 66 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.

In these verses, we have,

I. The birth of John Baptist, v. 57 . Though he was conceived in the womb by miracle, he continued in the womb according to the ordinary course of nature (so did our Saviour): Elisabeth's full time came, that she should be delivered, and then she brought forth a son. Promised mercies are to be expected when the full time for them is come, and not before.

II. The great joy that was among all the relations of the family, upon this extraordinary occasion ( v. 58 ): Her neighbours and her cousins heard of it; for it would be in every body's mouth, as next to miraculous. Dr. Lightfoot observes that Hebron was inhabited by priests of the family of Aaron, and that those were the cousins here spoken of; but the fields and villages about, by the children of Judah, and that those were the neighbours. Now these here discovered, 1. A pious regard to God. They acknowledged that the Lord had magnified his mercy to her, so the word is. It was a mercy to have her reproach taken away, a mercy to have her family built up, and the more being a family of priests, devoted to God, and employed for him. Many things concurred to make the mercy great —that she had been long barren, was now old, but especially that the child should be great in the sight of the Lord. 2. A friendly regard to Elisabeth. When she rejoiced, they rejoiced with her. We ought to take pleasure in the prosperity of our neighbours and friends, and to be thankful to God for their comforts as for our own.

III. The dispute that was among them concerning the naming him ( v. 59 ): On the eighth day, as God has appointed, they came together, to circumcise the child; it was here, in Hebron, that circumcision was first instituted; and Isaac, who, like John Baptist, was born by promise, was one of the first that was submitted to it, at least the chief eyed in the institution of it. They that rejoiced in the birth of the child came together to the circumcising of him. Note, The greatest comfort we can take in our children is in giving them up to God, and recognizing their covenant-relation to him. The baptism of our children should be more our joy than their birth.

Now it was the custom, when they circumcised their children, to name them, because, when Abram was circumcised God gave him a new name, and called him Abraham; and it is not unfit that they should be left nameless till they are by name given up to God. Now,

1. Some proposed that he should be called by his father's name, Zacharias. We have not any instance in scripture that the child should bear the father's name; but perhaps it was of late come into use among the Jews, at it is with us, and they intended hereby to do honour to the father, who was not likely to have another child.

2. The mother opposed it, and would have called him John; having learned, either by inspiration of the Holy Ghost (as is most probable), or by information in writing from her husband, that God appointed this to be his name ( v. 60 ); He shall be called Johanan—Gracious, because he shall introduce the gospel of Christ, wherein God's grace shines more brightly than ever.

3. The relations objected against that ( v. 61 ): " There is none of thy kindred, none of the relations of thy family, that is called by that name; and therefore, if he may not have his father's name, yet let him have the name of some of his kindred, who will take it as a piece of respect to have such a child of wonders as this named from them." Note, As those that have friends must show themselves friendly, so those that have relations must be obliging to them in all the usual regards that are paid to kindred.

4. They appealed to the father, and would try if they could possibly get to know his mind; for it was his office to name the child, v. 62 . They made signs to him, by which it appears that he was deaf as well as dumb; nay, it should seem, mindless of any thing, else one would think they should at first have desired him to write down his child's name, if he had ever communicated any thing by writing since he was struck. However, they would carry the matter as far as they could, and therefore gave him to understand what the dispute was which he only could determine; whereupon he made signs to them to give him a table-book, such as they then used, and with the pencil he wrote these words, His name is John, v. 63 . Note, "It shall be so," or, "I would have it so," but "It is so." The matter is determined already; the angel had given him that name. Observe, When Zacharias could not speak, he wrote. When ministers have their mouths stopped, that they cannot preach, yet they may be doing good as long as they have not their hands tied, that they cannot write. Many of the martyrs in prison wrote letters to their friends, which were of great use; blessed Paul himself did so. Zacharias's pitching upon the same name that Elisabeth had chosen was a great surprise to the company: They marvelled all; for they knew not that, though by reason of his deafness and dumbness they could not converse together, yet they were both guided by one and the same Spirit: or perhaps they marvelled that he wrote so distinctly and intelligently, which (the stroke he was under being somewhat like that of a palsy) he had not done before.

5. He thereupon recovered the use of his speech ( v. 64 ): His mouth was opened immediately. The time prefixed for his being silenced was till the day that these blessed things shall be fulfilled ( v. 20 ); not all the things going before concerning John's ministry, but those which relate to his birth and name ( v. 13 ). That time was now expired, whereupon the restraint was taken off, and God gave him the opening of the mouth again, as he did to Ezekiel, ch. iii. 27 . Dr. Lightfoot compares this case of Zacharias with that of Moses, Exod. iv. 24-26 . Moses, for distrust, is in danger of his life, as Zacharias, for the same fault, is struck dumb; but, upon the circumcision of his child, and recovery of his faith, there, as here, the danger is removed. Infidelity closed his mouth, and now believing opens it again; he believes, therefore he speaks. David lay under guilt from the conception of his child till a few days after its birth; then the Lord takes away his sin: upon his repentance, he shall not die. So here he shall be no longer dumb; his mouth was opened, and he spoke, and praised God. Note, When God opens our lips, our mouths must show forth his praise. As good be without our speech as not use it in praising God; for then our tongue is most our glory when it is employed for God's glory.

6. These things were told all the country over, to the great amazement of all that heard them, v. 65, 66 . The sentiments of the people are not to be slighted, but taken notice of. We are here told, (1.) That these sayings were discoursed of, and were the common talk all about the hill-country of Judea. It is a pity but a narrative of them had been drawn up, and published in the world, immediately. (2.) That most people who heard of these things were put into consternation by them: Fear came on all them that dwell round about there. If we have not a good hope, as we ought to have, built upon the gospel, we may expect that the tidings of it will fill us with fear. They believed and trembled, whereas they should have believed and triumphed. (3.) It raised the expectations of people concerning this child, and obliged them to have their eye upon him, to see what he would come to. They laid up these presages in their hearts, treasured them up in mind and memory, as foreseeing they should hereafter have occasion to recollect them. Note, What we hear, that may be of use to us, we should treasure up, that we may be able to bring forth, for the benefit of others, things new and old, and, when things come to perfection, may be able to look back upon the presages thereof, and to say, "It was what we might expect." They said within themselves, and said among themselves, " What manner of child shall this be? What will be the fruit when these are the buds, or rather when the root is out of such a dry ground? " Note, When children are born into the world, it is very uncertain what they will prove; yet sometimes there have been early indications of something great, as in the birth of Moses, Samson, Samuel, and here of John. And we have reason to think that there were some of those living at the time when John began his public ministry who could, and did, remember these things, and relate them to others, which contributed as much as any thing to the great flocking there was after him.

59. eighth day-- The law ( Ge 17:12 ) was observed, even though the eighth day after birth should be a sabbath ( Joh 7:23 ; and see Php 3:5 ).

called him-- literally, "were calling"--that is, (as we should say) "were for calling." The naming of children at baptism has its origin in the Jewish custom at circumcision ( Ge 21:3 , 4 ); and the names of Abram and Sarai were changed at its first performance ( Ge 17:5 , 15 ).

62. made signs-- showing he was deaf, as well as dumb.

63. marvelled all-- at his giving the same name, not knowing of any communication between them on the subject.

64. mouth opened immediately-- on thus palpably showing his full faith in the vision, for disbelieving which he had been struck dumb ( Lu 1:13 , 20 ).

65. fear-- religious awe; under the impression that God's hand was specially in these events (compare Lu 5:26 ; 7:16 ; 8:37 ).

66. hand of the Lord was with him-- by special tokens marking him out as one destined to some great work ( 1Ki 18:46 ; 2Ki 3:15 ; Ac 11:21 ).