There was in those days, "a certain priest named Zacharias, of the course of Abia." The eldest of Aaron's sons was the high priest; the rest of his sons were priests. In process of time, the family of Aaron multiplied to such a degree, that the priests could not be all constantly employed in actual service at the tabernacle and temple. In order, therefore, that none of them might be excluded from the honour, and that the regular discharge of the duties might be secured, the priests were divided, in the days of David, into twenty-four courses, or orders, as may be seen at length in the 24th chapter of 1 Chronicles; Abiah, or Abijah, is there mentioned as the eighth division. Though some of the families of the priests were lost in the Babylonish captivity, the names of the courses seem to have been still retained.

The name of Zacharias' wife was "Elisabeth." This name, which has become so common, was of very early origin, being the same with Elisheba, which, as we read in Exodus vi. 23, was the name of Aaron's wife. The meaning of Elisheba, or Elisabeth, is, "the oath of God." Elisabeth was of the family of Aaron; not that those of the tribe of Levi were, like those of the other tribes, absolutely prohibited from marrying out of their own tribe, for in their case there was no danger of the confusion of inherit

ance.

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Of this couple we have this character in the 6th verse: They were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.” It will not be supposed that this description is intended to represent them as sinless, or having any ground to boast before God; for who, in this sense, can say, "I have made my heart clean, I am pure from my sin?" But this is certainly a high encomium on them, as sincerely and eminently pious. They were, doubtless, righteous before God, in the only way in which any of the fallen race of Adam were ever righteous, namely, by a reliance on the divine mercy through Messiah's death, which was typified in the legal sacrifices. In evidence, too, of their being thus accepted, their life was outwardly righteous and exemplary. Perhaps the words, "commandments and ordinances," as distinguished from each other, may signify, the former, all the precepts for the regulation of common life, especially the moral precepts; and the latter, all the institutions relating to the worship of God. In these they were, though not

perfect, yet on the whole righteous in the sight of God, and blameless in the sight of men; nay, deserving of being commended and imitated. Such was the character of these two worthy persons, who as yet had no family, and were now well advanced in years.

It happened, we are told, that while Zacharias "executed the priest's office before God, in the order of his course, according to the custom of the priest's office, his lot was to burn incense, when he went into the temple of the Lord." It has been already stated that the priests were divided into twenty-four courses. These appeared to have come up, by regular rotation, to serve each a week. But even one course, or set, was so numerous, that it was necessary to make a selection out of it of those who should perform the most solemn parts of the service; and this was done by lot. It fell, then, to the lot of Zacharias to burn incense. This was, doubtless, the daily morning and evening incense, of which a particular account will be found in the 30th chapter of Exodus. This incense was a fine perfume, which was burnt in a censer, placed upon what was called the altar of incense, which was made of Shittim wood, overlaid with pure gold, and which was placed, not in the inmost part of the sanctuary, which was called the most holy place, or the holy of holies, but in the other division of the sanctuary. Aaron was first directed to burn this incense; but afterwards, it appears that any priest might do it. Of the sacred typical meaning of this ceremony we shall afterwards speak.

Verse 10: "And the whole multitude of the people were praying without at the time of incense."

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The order of the Jewish daily service was this: Every morning and evening a lamb was slain, and the priest to whose lot it fell went within the first veil to burn incense. When he went in, a bell was rung, to give notice that it was the hour of prayer. There were then in attendance without, in the court of the priests, the whole course of priests, and many of the Levites; some stationary men," or fixed persons, whose business it was to represent the whole congregation, in laying their hands upon the head of the sacrifice, in token of the transference of their guilt and punishment to the victim; in the court of Israel, an assembly of as many of the people as chose to attend; and in the court of Gentiles, probably some Gentile worshippers. It was very customary with the more pious to attend daily. Thus

we read, in the beginning of the 3d chapter of the Acts, that "Peter and John went up together into the temple at the hour of prayer." If, as is likely enough, this was a Sabbath, the concourse would be very great. While the priest was in the sanctuary, the people addressed themselves to mental prayer.

How solemn the service in which Zacharias is now employed! The sacrifice being slain, whose smoke was now ascending to heaven, and every preparation being made in the court, he proceeds to transact for the nation, and particularly for the assembled multitude, whom he leaves behind him. Advancing with slow and solemn step, and with the smoking censer in his hand, towards the sanctuary, he puts aside the outer curtain and disappears from their sight. Imagination follows him in, where, except on pain of destruction, no other mortal could enter. What must be his feelings in going on with the service of the incense! All without is silent as death, and all within is so stilly impressive, that he is almost afraid to draw his breath. No mortal eye beholds his conduct; but the eternal Jehovah, who will be sanctified in them that draw nigh, surrounds him with his more immediate presence. Take heed, Zacharias, to thy demeanour, lest thou be smitten in the greatness of thine iniquity, or lest thy hand, stretched forth rashly, be withered; or lest, through any fault of thine, the Lord deny his blessing to the people. He places on the golden altar the censer with the incense, with whose cloudy perfume the apartment is filled and rendered fragrant, that the Lord may smell a sweet savour. Surely any unaccountable rustling, or any unusual sight, would now be too much for a man of ordinary nerves. Having discharged this work, and having offered up a suitable prayer, Zacharias, filled with holy awe, was about to retire, when, lo, "there appeared unto him an angel of the Lord, standing on the right side of the altar of incense." No wonder that "when Zacharias saw him he was troubled, and fear fell upon him." Such has usually been the effect of supernatural appearances, even on good men, as is exemplified in Manoah, Daniel, Paul, and others. Man's weakness is incapable of easily bearing the glory of such appearances; and his sinfulness naturally makes him afraid that that heavenly messenger may be commissioned to him in displeasure. Hence appear the wisdom and goodness of God in employing, as the heralds of gospel salvation, not angels but human beings, whose terror does not make us afraid. If, however, we

shall be so wise for ourselves as to receive the Gospel, and to take the Lord of angels for our Lord, then we shall be prepared without fear to meet, not one angel, or a few angels, but the whole angelic host, with the Lord at their head-that host from which the ungodly will shrink in dismay, but which the ransomed shall gladly join round about the throne, to the number of ten thousand times ten thousand, and thousands of thousands.

It was on an errand of grace that the angel was now sent; he therefore addresses Zacharias, as angels were often wont to do, in the kind and encouraging words, "Fear not:" "Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John." If the prayer referred to a petition for offspring, it must have been put up before. In all probability, however, the angel refers to the particular prayer which Zacharias had, like the other priests in similar circumstances, been just putting up for the Jewish people, for the coming of the Messiah, and for the salvation of all nations. And the connection between that prayer and the birth of John is abundantly obvious, as he was to be the immediate forerunner of the Consolation of Israel and the Desire of all nations -of Him who was to raise up the tribes of Jacob, and to be also a light to enlighten the Gentiles, and for salvation unto the ends of the earth. The name by which Zacharias was directed to call his son, was very expressive of the purpose for which he was given, John, or Johanan, as it is in the Old Testament, signifying "the grace of Jehovah,” or “Jehovah will be gracious."

"And thou shalt have joy and gladness," continues the angel; " and many shall rejoice at his birth." Could some parents foresee how wicked some of their children would become, instead of rejoicing, they would grieve at their birth; they would wish they had never been born. John, however, was to be a great comfort and honour to his parents. And many besides of their acquaintances, and of the people at large, were to rejoice when they should see that the circumstances of his birth, and of his early life, prognosticated that he was to become a public blessing. Four leading particulars are then mentioned by the angel, on account of which men should rejoice.

First, "For he shall be great in the sight of the Lord.” Considered apart from his ministerial character, there was nothing in John's appearance that was great, but, on the

He was

contrary, much that the world would call mean. the son of an ordinary priest. He had no wealth, no titles, no power. He lived, not the stately inhabitant of the palace, but the wandering eremite of the wilderness. He wore, not the soft clothing of silk and purple, but a rough garment of camel's hair girt with a plain leathern girdle. His drink was the limpid water of the well, or of the brook; and his food was locusts and wild honey. Where, then, was his greatness? He was great in the sight of the Lord. He was eminent for wisdom and piety. He was a holy and devoted servant of that God whom he honoured, and by whom he was honoured. He was great, as a powerful, intrepid, and successful preacher of righteousness, and as the chosen herald of the Prince of peace. Verily, I say unto you," said Jesus, "Among them that are born of women, there hath not risen a greater than John the Baptist." On this we may remark, that whatever worldly greatness may come to men, or to their children, it ought not to be the leading object of their pursuit. To be great in the estimation of God, ought to be their chief ambition. high men may rise in earthly honours, if they neglect God, and do little, or nothing, for his cause, they are but little men. How thankful ought we to be, that, in the possession of Christian character and privileges, we may rise very high, higher even than John the Baptist; "for he that is least in the kingdom of heaven is greater than he!"

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However

Secondly, John was to be a Nazarite: "He shall drink neither wine nor strong drink." One of the rules is here put for the whole rules of the order. A full account of the laws of the Nazarite is contained in the 6th chapter of Numbers, which you may consult at your leisure. Thus Samson and Samuel were Nazarites for life. This character was well suited to the office which the Baptist had to fulfil. It is worthy of notice, too, that in Amos ii. 11, the Lord, in enumerating the instances of his kindness to his people, says: "I raised up of your sons for prophets, and of your young men for Nazarites;" intimating that by their example and instructions they were a public blessing. The strongly marked features in the habits of the Nazarite, should be viewed as typically teaching that, not only the ministers, but all the people of God, should abstain from sin, be temperate in all things, be superior to earthly pleasures and cares, and be altogether a peculiar people, distinguished from men of the world.