Expositor's Bible: The Gospel of St Luke. Henry Burton

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СКАЧАТЬ the sky, so these anonymous shepherds, these first disciples of the Lord, having laid their tribute at His feet – in the name of humanity saluting the Christ who was to be – now pass out of our sight, leaving for us the example of their heavenward look and their simple faith, and leaving, too, their Glorias, which in multiplied reverberations fill all lands and all times, the earthly prelude of the New, the eternal Song.

      CHAPTER VI.

       THE VOICE IN THE WILDERNESS

      When the Old Testament closed, prophecy had thrown upon the screen of the future the shadows of two persons, cast in heavenly light. Sketched in outline rather than in detail, still their personalities were sufficiently distinct as to attract the gaze and hopes of the intervening centuries; while their differing, though related missions were clearly recognized. One was the Coming One, who should bring the "consolation" of Israel, and who should Himself be that Consolation; and gathering into one august title all such glittering epithets as Star, Shiloh, and Emmanuel, prophecy reverently saluted Him as "the Lord," paying Him prospective homage and adoration. The other was to be the herald of another Dispensation, proclaiming the new kingdom and the new King, running before the royal chariot, even as Elijah ran before Ahab to the ivory palace at Jezreel, his voice then dying away in silence, as he himself passes out of sight behind the throne. Such were the two figures that prophecy, in a series of dissolving views, had thrown forward from the Old into the New Testament; and such was the signal honour accorded to the Baptist, that while many of the Old Testament characters appear as reflections in the New, his is the only human shadow thrown back from the New into the Old.

      The forerunner thus had a virtual existence long before the time of the Advent. Known by his synonym of Elias, the prophesied, he became as a real presence, moving here and there among their thoughts and dreams, and lighting up their long night with the beacon-fires of new and bright hopes. His voice seemed familiar, even though it came to them in far-distant echoes, and the listening centuries had caught exactly both its accent and its message. And so the preparer of the way found his own path prepared; for John's path and "the way of the Lord" were the same; it was the way of obedience and of sacrifice. The two lives were thus thrown into conjunction from the first, the lesser light revolving around the Greater, as they fulfil their separate courses – separate indeed, as far as the human must ever be separated from the Divine, yet most closely related.

      Living thus through the pre-Advent centuries, both in the Divine purpose and in the thoughts and hopes of men, so early designated to his heraldic office, "My messenger," in a singular sense, as no other of mortals could ever be, it is no matter of apology, or even of surprise, that his birth should be attended by so much of the supernatural. The Divine designation seems to imply, almost to demand, a Divine declaration; and in the birth-story of the Baptist the flashes of the supernatural, such as the angelic announcement and the miraculous conception, come with a simple naturalness. The prelude is in perfect symphony with the song. St. Luke is the only Evangelist who gives us the birth-story. The other three speak only of his mission, introducing him to us abruptly, as, like another Moses, he comes down from his new Sinai with the tables of the law in his hands and the strange light upon his face. St. Luke takes us back to the infancy, that we may see the beginnings of things, the Divine purpose enwrapped in swaddling clothes, as it once was set adrift in a rush-plaited ark. Before the message he puts the man, and before the man he puts the child – for is not the child a prophecy or invoice of the man? – while all around the child he puts the environment of home, showing us the subtle, powerful influences that touched and shaped the young prophet-life. As a plant carries up into its outmost leaves the ingredients of the rock around which its fibres cling, so each upspringing life – even the life of a prophet – carries into its farthest reaches the unconscious influence of its home associations. And so St. Luke sketches for us that quiet home in the hill-country, whose windows opened and whose doors turned toward Jerusalem, the "city of the great" and invisible "King." He shows us Zacharias and Elisabeth, true saints of God, devout of heart and blameless of life, down into whose placid lives an angel came, rippling them with the excitements of new promises and hopes. Where could the first meridian of the New Dispensation run better than through the home of these seers of things unseen, these watchers for the dawn? Where could be so fitting a receptacle for the Divine purpose, where it could so soon and so well ripen? Had not God elected them to this high honour, and Himself prepared them for it? Had He not purposely kept back all earlier, lower shoots, that their whole growth should be upward, one reaching out towards heaven, like the palm, its fruit clustering around its outmost branches? We can easily imagine what intense emotion the message of the angel would produce, and that Zacharias would not so much miss the intercourse of human speech now that God's thoughts were audible in his soul. What loving preparation would Elisabeth make for this child of hers, who was to be "great in the sight of the Lord"! what music she would strike out from its name, "John" (the Grace of Jehovah), the name which was both the sesame and symbol of the New Dispensation! How her eager heart would outrun the slow months, as she threw herself forward in anticipation among the joys of maternity, a motherhood so exalted! And why did she hide herself for the five months, but that she might prepare herself for her great mission? that in her seclusion she might hear more distinctly the voices that spake to her from above, or that in the silence she might hear her own heart sing?

      But neither the eagerness of Elisabeth nor the dumbness of Zacharias is allowed to hasten the Divine purpose. That purpose, like the cloud of old, accommodates itself to human conditions, the slow processions of the humanities; and not until the time is "full" does the hope become a realization, and the infant voice utter its first cry. And now is gathered the first congregation of the new era. It is but a family gathering, as the neighbours and relatives come together for the circumcising of the child – which rite was always performed on the corresponding day of the week after its birth; but it is significant as being the first of those ever-widening circles that moving outwards from its central impulse, spread rapidly over the land, as they are now rapidly spreading over all lands. Zacharias, of course, was present; but mute and deaf, he could only sit apart, a silent spectator. Elisabeth, as we may gather from various references and hints, was of modest and retiring disposition, fond of putting herself in the shade, of standing behind; and so now the conduct of the ceremony seems to have fallen into the hands of some of the relatives. Presuming that the general custom will be observed, that the first-born child will take the name of the father, they proceed to name it "Zacharias." This, however, Elisabeth cannot allow, and with an emphatic negative, she says, "Not so; but he shall be called John." Persistent still in their own course, and not satisfied with the mother's affirmation, the friends turn to the aged and mute priest, and by signs ask how they shall name the child (and had Zacharias heard the conversation, he certainly would not have waited for their question, but would have spoken or written at once); and Zacharias, calling for the writing-table, which doubtless had been his close companion, giving him his only touch of the outer world for the still nine months, wrote, "His name is John." Ah, they are too late! the child was named even long before its birth, named, too, within the Holy Place of the Temple, and by an angel of God. "John" and "Jesus," those two names, since the visit of the Virgin, have been like two bells of gold, throwing waves of music across heart and home, ringing their welcome to "the Christ who is to be," the Christ who is now so near. "His name is John;" and with that brief stroke of his pen Zacharias half rebukes these intrusions and interferences of the relatives, and at the same time makes avowal of his own faith. And as he wrote the name "John," his present obedience making atonement for a past unbelief, instantly the paralyzed tongue was loosed, and he spake, blessing God, throwing the name of his child into a psalm; for what is the Benedictus of Zacharias but "John" written large and full, one sweet and loud magnifying of "the Grace and Favour of Jehovah"?

      It is only a natural supposition that when the inspiration of the song had passed away, Zacharias' speech would begin just where it was broken off, and that he would narrate to the guests the strange vision of the Temple, with the angel's prophecy concerning the child. And as the guests depart to their own homes, each one carries the story of this new apocalypse, as he goes to spread the evangel, and to wake among the neighbouring hills the echoes of Zacharias' song. No wonder that fear came upon all that dwelt round about, and that they who pondered СКАЧАТЬ