THE BIRTH OF JOHN THE BAPTIST FORETOLD
The first event recorded in Luke's Gospel, is the sudden appearance of an angel to a Jewish priest, named Zachariah. The angel announces to him that a son is about to be born to him, by a miraculous interposition, and that this son is to be the forerunner of the long-promised Messiah. The word of God had plainly foretold that when Messiah came, someone would go before him to prepare his way. (Malachi 3:1.) The wisdom of God provided that when this forerunner appeared, he would be born in the family of a priest.
We can form very little idea, at this period of the world, of the immense importance of this angel's announcement. To the mind of a pious Jew, it must have been glad tidings of great joy. It was the first communication from God to Israel since the days of Malachi. It broke the long silence of four hundred years. It told the believing Israelite that the prophetic weeks of Daniel were at length fulfilled, (Dan. 9:25,)--that God's choicest promise was at length going to be accomplished--and that "the seed" was about to appear in whom all the nations of the earth should be blessed. (Gen. 22:18.) We must place ourselves in imagination in the position of Zachariah, in order to give the verses before us their due weight.
Let us mark, for one thing, in this passage, the high testimony which is borne to the character of Zachariah and Elizabeth. We are told that they were "both righteous before God," and that "they walked in all the commandments and ordinances of the Lord blameless."
It matters little whether we interpret this "righteousness" as that which is imputed to all believers for their justification, or that which is wrought inwardly in believers by the operation of the Holy Spirit, for their sanctification. The two sorts of righteousness are never disjoined. There are none justified who are not sanctified, and there are none sanctified who are not justified. Suffice it for us to know that Zachariah and Elizabeth had grace when grace was very rare, and kept all the burdensome observances of the ceremonial law with devout conscientiousness, when few Israelites cared for them excepting in name and form.
The main thing that concerns us all, is the example which this holy pair hold up to Christians. Let us all strive to serve God faithfully, and live fully up to our light, even as they did. Let us not forget the plain words of Scripture, "He that does righteousness is righteous." (1 John 3:7.) Happy are those Christian families in which it can be reported that both husband and wife are "righteous," and exercise themselves to have a conscience void of offence toward God and toward men. (Acts 24:16.)
Let us mark, for another thing, in this passage, the heavy trial which God was pleased to lay on Zachariah and Elizabeth. We are told that "they had no child." The full force of these words can hardly be understood by a modern Christian. To an ancient Jew they would convey the idea of a very weighty affliction. To be childless was one of the bitterest of sorrows. (1 Sam. 1:10.)
The grace of God exempts no one from trouble. "Righteous" as this holy priest and his wife were, they had a "crook in their lot." Let us remember this, if we serve Christ, and let us count trial no strange thing. Let us rather believe that a hand of perfect wisdom is measuring out all our portion, and that when God chastises us, it is to make us "partakers of his holiness." (Heb. 12:10.) If afflictions drive us nearer to Christ, the Bible, and prayer, they are positive blessings. We may not think so now. But we shall think so when we wake up in another world.
Let us mark, for another thing, in this passage, the means by which God announced the coming birth of John the Baptist. We are told that "an ANGEL of the Lord appeared to Zachariah."
The ministry of angels is undoubtedly a deep subject. Nowhere in the Bible do we find such frequent mention of them, as in the period of our Lord's earthly ministry. At no time do we read of so many appearances of angels, as about the time of our Lord's incarnation and entrance into the world. The meaning of this circumstance is sufficiently clear. It was meant to teach the church that Messiah was no angel, but the Lord of angels, as well as of men. Angels announced His coming. Angels proclaimed His birth. Angels rejoiced at his appearing. And by so doing they made it plain that He who came to die for sinners, was not one of themselves, but one far above them, the King of kings and Lord of lords.
One thing, at all events, about angels, we must never forget. They take a deep interest in the work of Christ, and the salvation which Christ has provided. They sang high praise when the Son of God came down to make peace by His own blood between God and man. They rejoice when sinners repent, and sons are born again to our Father in heaven. They delight to minister to those who shall be heirs of salvation. Let us strive to be like them, while we are upon earth--to be of their mind, and to share their joys. This is the way to be in tune for heaven. It is written of those who enter in there, that they shall be "as the angels." (Mark 12:25.)
Let us mark, lastly, in this passage, the effect which the appearance of an angel produced on the mind of Zachariah. We are told that he "was troubled, and fear fell upon him."
The experience of this righteous man here, tallies exactly with that of other saints under similar circumstances. Moses at the burning bush, and Daniel at the river of Hiddekel--the women at the sepulcher, and John at the isle of Patmos--all showed like fear to that of Zachariah. Like him, when they saw visions of things belonging to another world, they trembled and were afraid.
How are we to account for this fear? To that question there is only one answer. It arises from our inward sense of weakness, guilt, and corruption. The vision of an inhabitant of heaven reminds us forcibly of our own imperfection, and of our natural unfitness to stand before God. If angels are so great and terrible, what must the Lord of angels be?
Let us bless God, that we have a mighty Mediator between God and man, the man Christ Jesus. Believing on Him, we may draw near to God with boldness, and look forward to the day of judgment without fear. When the mighty angels shall go forth to gather together God's elect, the elect will have no cause to be afraid. To them the angels are fellow-servants and friends. (Rev. 22:9.)
Let us tremble when we think of the terror of the wicked at the last day. If even the righteous are troubled by a sudden vision of friendly spirits, where will the ungodly appear, when the angels come forth to gather them like tares for the burning? The fears of the saints are groundless, and endure but for a little season. The fears of the lost, when once aroused, will prove well-grounded, and will endure for evermore.
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J.C. Ryle (1816 - 1900)
J.C. Ryle was a prolific writer, vigorous preacher, faithful pastor, husband of three wives, [widowed three times: Matilda died in 1847, Jessie died in 1860, Henrietta died in 1889] and the father to five children [1 with Matilta and 4 with Jessie]. He was thoroughly evangelical in his doctrine and uncompromising in his Biblical principles. In 1880, after 38 years in Pastoral ministry in rural England, at age 64, he became the first Anglican bishop of Liverpool. He retired in 1900 at age 83 and died later the same year at the age of 84.“He [J.C. Ryle] was great through the abounding grace of God. He was great in stature; great in mental power; great in spirituality; great as a preacher and expositor of God’s most holy Word; great in hospitality; great as a writer of Gospel tracts; great as a Bishop of the Reformed Evangelical Protestant Church in England, of which he was a noble defender; great as first Bishop of Liverpool. I am bold to say, that perhaps few men in the nineteenth century did as much for God, for truth, and for righteousness, among the English speaking race, and in the world, as our late Bishop.” - Rev. Richard Hobson, three days after Ryle’s burial in 1900.
John Charles Ryle was the first Anglican bishop of Liverpool. Ryle was a strong supporter of the evangelical school and a critic of Ritualism. Among his longer works are Christian Leaders of the Eighteenth Century (1869), Expository Thoughts on the Gospels (7 vols, 1856-69), Principles for Churchmen (1884).
Thoroughly evangelical in his doctrine and uncompromising in his principles, J.C. Ryle was a prolific writer, vigorous preacher, and faithful pastor.
In his diocese, he exercised a vigorous and straightforward preaching ministry, and was a faithful pastor to his clergy, exercising particular care over ordination retreats. He formed a clergy pension fund for his diocese and built over forty churches. Despite criticism, he put raising clergy salaries ahead of building a cathedral for his new diocese.
Ryle combined his commanding presence and vigorous advocacy of his principles with graciousness and warmth in his personal relations. Vast numbers of working men and women attended his special preaching meetings, and many became Christians.
John Charles Ryle was born at Macclesfield and was educated at Eton and at Christ Church, Oxford. He was a fine athlete who rowed and played Cricket for Oxford, where he took a first class degree in Greats and was offered a college fellowship (teaching position) which he declined. The son of a wealthy banker, he was destined for a career in politics before answering a call to ordained ministry.
He was spiritually awakened in 1838 while hearing Ephesians 2 read in church. He was ordained by Bishop Sumner at Winchester in 1842. After holding a curacy at Exbury in Hampshire, he became rector of St Thomas's, Winchester (1843), rector of Helmingham, Suffolk (1844), vicar of Stradbroke (1861), honorary canon of Norwich (1872), and dean of Salisbury (1880). In 1880, at age 64, he became the first bishop of Liverpool, at the recommendation of Prime Minister Benjamin Disraeli. He retired in 1900 at age 83 and died later the same year.
Ryle was a strong supporter of the evangelical school and a critic of Ritualism. Among his longer works are Christian Leaders of the Eighteenth Century (1869), Expository Thoughts on the Gospels (7 vols, 1856-69) and Principles for Churchmen (1884).