CHAPTER I.

ANNUNCIATION AND BIRTH OF JOHN THE BAPTIST.

§ 17. ACCOUNT GIVEN BY LUKE.* IMMEDIATE, SUPERNATURAL CHARACTER OF THE REPRESENTATION.

EACH of the four Evangelists represents the public ministry of Jesus as preceded by that of John the Baptist; but it is peculiar to Luke to make the Baptist the precursor of the Messiah in reference also to the event of his birth. This account finds a legitimate place in a work devoted exclusively to the consideration of the life of Jesus: firstly, on account of the intimate connexion which it exhibits as subsisting from the very commencement between the life of John and the life of Jesus; and secondly, because it constitutes a valuable contribution, aiding essentially towards the formation of a correct estimate of the general character of the gospel narratives. The opinion that the two first chapters of Luke, of which this particular history forms a portion, are a subsequent and unauthentic addition, is the uncritical assumption of a class of theologians who felt that the history of the childhood of Jesus seemed to require a mythical interpretation, but yet demurred to apply the comparatively modern mythical view to the remainder of the Gospel. †

A pious sacerdotal pair had lived and grown old in the cherished, but unrealized hope, of becoming parents, when, on a certain day,

* It may here be observed, once for all, that whenever in the following inquiry the names “Matthew,” “Luke,”&c., are used, it is the author of the several Gospels who is thus briefly indicated, quite irrespective of the question whether either of the Gospels was written by an apostle or disciple of that name, or by a later unknown author.

† See Kuinol Comm. in Luc., Proleg. . as the priest is offering incense in the sanctuary, the angel Gabriel appears to him, and promises him a son, who shall live consecrated to God, and who shall be the harbinger of the Messiah, to prepare his way when he shall visit and redeem his people. Zacharias, however, is incredulous, and doubts the prediction on account of his own advanced age and that of his wife; whereupon the angel, both as a sign and as a punishment, strikes him dumb until the time of its accomplishment; an infliction which endures until the day of the circumcision of the actually born son, wlien the father, being called upon to assign to the child the name predetermined by the angel, suddenly recovers his speech, and with the regained powers of utterance, breaks forth in a hymn of praise. (Luke i. 5-25. 57-80.)

It is evidently the object of this gospel account to represent a series of external and miraculous occurrences. The announcement of the birth of the forerunner of the Messiah is divinely communicated by the apparition of a celestial spirit; the conception takes place under the particular and preternatural blessing ol God; and the infliction and removal of dumbness are effected by extraordinary means. But it is quite another question, whether we can accede to the view of the author, or can feel convinced that the birth of the Baptist was in fact preceded by such a series of miraculous events.

Tlie first offence against our modern notions in this narrative is the appearance of the angel: the event contemplated in itself, as well as the peculiar circumstances of the apparition. With respect to the latter, the angel announces himself to beGabriel that stands in the presence of God. Now it is inconceivable that the constitution of the celestial hierarchy should actually correspond with the notions entertained by the Jews subsequent to the exile; and that the names given to the angels should be in the language