Jesus the Christ. James E. Talmage

also 29:10.

154. Ezra 1:1–4; the author, "House of the Lord," pp. 47–53; also "Articles of Faith" xvii:1–22.

155. Ezra 2:64–67.

156. "House of the Lord," pp. 51–53.

157. Josephus, Ant. xii:6 and 7; 2 Maccabees 2:19; 10:1–8; also John 10:22.

158. Luke 2:1.

159. Matt. 2:1. Page 106.

160. Note 1, end of chapter.

161. Deut. 7:6; see also 10:15; Exo. 19:5, 6; Psa. 135:4; Isa. 41:8; 45:4; compare 1 Peter 2:9.

162. Note 6, end of chapter.

163. 2 Kings 17:24.

164. John 4:9; Luke 9:51–53. Pages 172, 183 herein.

165. Note 2, end of chapter.

166. Bab. Talmud, Sanhedrin, 90.

167. Josephus, Ant. xx, 11:2.

168. Note the emphasis given to this distinction in John 7:45–49; see also 9:34.

169. Note 3, end of chapter.

170. Ezra 7:11; see also verses 6, 10, 12.

171. Matt. 23:8–10; see also John 1:38; 3:2.

172. Matt. 23:13, 14, 15, 23. etc., read the entire chapter; compare Mark 12:38–40; Luke 20:46; see also as instances of special denunciation of the Pharisees Luke 11:37–44. Note also that the lawyers, who were professionally associated with the scribes, are included in the sweeping criticism: verses 45–54. See pages 552–560 herein.

173. 1 Maccabees 2:42; 7:13–17; 2 Maccabees 14:6.

174. Josephus, Antiquities, xvii, 2:4.

175. Acts 26:5; see also 23:6; Philip. 3:5.

176. Exo. 21:23–35; Lev. 24:20; Deut. 19:21; contrast Matt 5:38–44.

177. Note 4, end of chapter.

178. Josephus, Antiquities xviii, 1:4.

179. "New Stand. Dict.," under "Sadducees."

180. Josephus, Antiquities xviii, 1:5.

181. Numb. 6:2–21; Judges 13:5, 7; 16:17; Amos. 2:11, 12. Page 87.

182. Matt. 22:15, 16; Mark 12:13.

183. Luke 13:1, 2; see also John 4:45; Mark 14:70; Acts 2:7.

184. 1 Chron. 24:1–18.

185. Note 5, end of chapter.

      CHAPTER 7.

       GABRIEL'S ANNUNCIATION OF JOHN AND OF JESUS.

       Table of Contents

      JOHN THE FORERUNNER.

Associated with the prophecies of the birth of Christ are predictions concerning one who should precede Him, going before to prepare the way. It is not surprizing that the annunciation of the immediate advent of the forerunner was speedily followed by that of the Messiah; nor that the proclamations were made by the same heavenly embassador—Gabriel, sent from the presence of God.186

About fifteen months prior to the Savior's birth, Zacharias, a priest of the Aaronic order, was officiating in the functions of his office in the temple at Jerusalem. His wife, Elisabeth, was also of a priestly family, being numbered among the descendants of Aaron. The couple had never been blessed with children; and at the time of which we speak they were both well stricken in years and had sorrowfully given up hope of posterity. Zacharias belonged to the course of priests named after Abijah, and known in later time as the course of Abia. This was the eighth in the order of the twenty-four courses established by David the king, each course being appointed to serve in turn a week at the sanctuary.187 It will be remembered that on the return of the people from Babylon only four of the courses were represented; but of these four each averaged over fourteen hundred men.188

During his week of service each priest was required to maintain scrupulously a state of ceremonial cleanliness of person; he had to abstain from wine, and from food except that specifically prescribed; he had to bathe frequently; he lived within the temple precincts and thus was cut off from family association; he was not allowed to come near the dead, nor to mourn in the formal manner if death should rob him of even his nearest and dearest of kin. We learn that the daily selection of the priest who should enter the Holy Place, and there burn incense on the golden altar, was determined by lot;189 and furthermore we gather, from non-scriptural history, that because of the great number of priests the honor of so officiating seldom fell twice to the same person.

On this day the lot had fallen to Zacharias. It was a very solemn occasion in the life of the humble Judean priest—this one day in his life on which the special and particularly sacred service was required of him. Within the Holy Place he was