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

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      But in saying that this was the specific prayer of Zacharias we do not wish to disparage his motives, confining his thoughts and aspirations within a circle so narrow and selfish. This lesser hope of offspring, like a satellite, revolved around the larger hope of a Messiah, and indeed grew out of it. It drew all its brightness and all its beauty from that larger hope, the hope that lighted up the dark Hebrew sky with the auroras of a new and fadeless dawn. When mariners "take the sun," as they call it, reading from its disc their longitudes, they bring it down to their horizon-level. They get the higher in the lower vision, and the real direction of their looks is not the apparent direction. And if Zacharias' thoughts and prayers seem to have an earthward drift, his soul looks higher than his speech; and if he looks along the horizon-level of earthly hopes, it is that he may read the heavenly promise. It is not a son that he is looking for, but the Son, the "Seed" in whom "all the families of the earth shall be blessed." And so, when the silent tongue regains its powers of speech, it gives its first and highest doxologies for that other Child, who is Himself the promised "redemption" and a "horn of salvation;" his own child he sets back, far back in the shadow (or rather the light) of Him whom he calls the "Lord." It is the near realization of both these hopes that the angel now announces.

      A son shall be born to them, even in their advanced years, and they shall call his name "John," which means "The Lord is gracious." "Many will rejoice with them at his birth," for that birth will be the awakening of new hopes, the first hour of a new day. "Great in the sight of the Lord," he must be a Nazarite, abstaining wholly from "wine and strong drink" – the two Greek words including all intoxicants, however made. "Filled with the Holy Ghost from his mother's womb" – that original bias or propensity to evil, if not obliterated, yet more than neutralized – he shall be the Elijah (in spirit and in power) of Malachi's prophecy, turning many of Israel's children "to the Lord their God." "Going before Him" – and the antecedent of "Him" must be "the Lord their God" of the preceding verse, so early is the purple of Divinity thrown around the Christ – he "shall turn the hearts of fathers to their children," restoring peace and order to domestic life, and the "disobedient" he shall incline "to walk in the wisdom of the just" (R.V.), bringing back the feet that have erred and slipped to "the paths of uprightness," which are the "ways of wisdom." In short, he shall be the herald, making ready a people prepared for the Lord, running before the royal chariot, proclaiming the coming One, and preparing His way, then leaving his own little footprints to disappear, thrown up in the chariot-dust of Him who was greater and mightier than he.

      We can easily understand, even if we may not apologize for, the incredulity of Zacharias. There are crises in our life when, under profound emotion, Reason herself seems bewildered, and Faith loses her steadiness of vision. The storm of feeling throws the reflective powers into confusion, and thought becomes blurred and indistinct, and speech incoherent and wild. And such a crisis was it now, but intensified to the mind of Zacharias by all these additions of the supernatural. The vision, with its accessories of place and time, the message, so startling, even though so welcome, must necessarily produce a strange pertubation of soul; and what surprise need there be that when the priest does speak it is in the lisping accents of unbelief? Could it well have been otherwise? Peter "wist not that it was true which was done by the angel, but thought he saw a vision;" and though Zacharias has none of these doubts of unreality – it is to him no dream of the moment's ecstasy – still he is not yet aware of the rank and dignity of his angel-visitant, while he is perplexed at the message, which so directly contravenes both reason and experience. He does not doubt the Divine power, let it be observed, but he does seek for a sign that the angel speaks with Divine authority. "Whereby shall I know this?" he asks, reminding us by his question of Jacob's "Tell me thy name." The angel replies, in substance, "You ask whereby you may know this; that is, you wish to know by whose authority I declare this message to you. Well, I am Gabriel, that stand in the presence of God; and I was sent to speak unto you, and to bring you these good tidings. And since you ask for a sign, an endorsement of my message, you shall have one. I put the seal of silence upon your lips, and you shall not be able to speak until the day when these things shall come to pass, because you believed not my words." Then the vision ends; Gabriel returns to the songs and anthems of the skies, leaving Zacharias to carry, in awful stillness of soul, this new "secret of the Lord."

      This infliction of dumbness upon Zacharias has generally been regarded as a rebuke and punishment for his unbelief; but if we refer to the parallel cases of Abraham and of Gideon, such is not Heaven's wonted answer to the request for a sign. We must understand it rather as the proof Zacharias sought, something at once supernatural and significant, that should help his stumbling faith. Such a sign, and a most effective one, it was. Unlike Gideon's dew, that would soon evaporate, leaving nothing but a memory, this was ever present, ever felt, at least until faith was exchanged for sight. Nor was it dumbness simply, for the word (ver. 22) rendered "speechless" implies inability to hear as well as inability to speak; and this, coupled with the fact mentioned in ver. 62, that "they made signs to him" – which they would scarcely have done could he have heard their voices – compels us to suppose that Zacharias had suddenly become deaf as well as dumb. Heaven put the seal of silence upon his lips and ears, that so its own voice might be more clear and loud; and so the profound silences of Zacharias' soul were but the blank spaces on which Heaven s sweet music was written.

      How long the interview with the angel lasted we cannot tell. It must, however, have been brief; for at a given signal, the stroke of the Magrephah, the attendant priest would re-enter the Holy Place, to light the two lamps that had been left unlighted. And here we must look for the "tarrying" that so perplexed the multitude, who were waiting outside, in silence, for the benediction of the incensing priest. Re-entering the Holy Place, the attendant finds Zacharias smitten as by a sudden paralysis – speechless, deaf, and overcome by emotion. What wonder that the strange excitement makes them oblivious of time, and, for the moment, all-forgetful of their Temple duties! The priests are in their places, grouped together on the steps leading up to the Holy Place; the sacrificing priest has ascended the great brazen altar; ready to cast the pieces of the slain lamb upon the sacred fire; the Levites stand ready with their trumpets and their psalms – all waiting for the priests who linger so long in the Holy Place. At length they appear, taking up their position on the top of the steps, above the rows of priests, and above the silent multitude. But Zacharias cannot pronounce the usual benediction to-day. The "Jehovah bless thee and keep thee" is unsaid; the priest can only "beckon" to them, perhaps laying his finger on the silent lips, and then pointing to the silent heavens – to them indeed silent, but to himself all vocal now.

      And so the mute priest, after the days of his ministration are completed, returns to his home in the hill-country, to wait the fulfilment of the promises, and out of his deep silences to weave a song that should be immortal; for the Benedictus, whose music girdles the world to-day, before it struck upon the world's ear and heart, had, through those quiet months, filled the hushed temple of his soul, lifting up the priest and the prophet among the poets, and passing down the name of Zacharias as one of the first sweet singers of the new Israel.

      And so the Old meets, and merges into the New; and at the marriage it is the speaking hands of the mute priest that join together the two Dispensations, as each gives itself to the other, never more to be put asunder, but to be "no longer twain, but one," one Purpose, one Plan, one Divine Thought, one Divine Word.

      CHAPTER III.

       THE GOSPEL PSALMS

      Unlike modern church builders, St. Luke sets his chancel by the porch. No sooner have we passed through the vestibule of his Gospel than we find ourselves within a circle of harmonies. On the one side are Zacharias and Simeon, СКАЧАТЬ