Exegetical and Hermeneutical Commentary of Luke 1:20
And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.
20. thou shalt be dumb, and not able to speak ] He receives the sign for which he had unfaithfully asked (Mat 12:38), but it comes in the form of a punishment. This positive and negative way of expressing the same thing is common, especially in Hebrew literature, 2Sa 14:5; Exo 21:11; Isa 38:1; Lam 3:2, &c.
in their season ] “I will certainly return unto thee according to the time of life,” Gen 18:10, i. e. after the usual nine months.
Fuente: The Cambridge Bible for Schools and Colleges
Because thou believest not … – This was both a sign and a judgment – a sign that he had come from God, and that the thing would be fulfilled: and a judgment for not giving credit to what he had said. There is no sin in the sight of God more aggravated than unbelief. When God speaks; man should believe; nor can he that will not believe escape punishment. God speaks only truth, and we should believe Him. God speaks only what is for our good, and it is right that we should suffer if we do not credit what He says.
Fuente: Albert Barnes’ Notes on the Bible
Verse 20. Thou shalt be dumb] silent; this translation is literal; the angel immediately explains it, thou shalt not be able to speak. Dumbness ordinarily proceeds from a natural imperfection or debility of the organs of speech; in this case there was no natural weakness or unfitness in those organs; but, for his rash and unbelieving speech, silence is imposed upon him by the Lord, and he shall not be able to break it, till the power that has silenced him gives him again the permission to speak! Let those who are intemperate in the use of their tongues behold here the severity and mercy of the Lord; nine months’ silence for one intemperate speech! Many, by giving way to the language of unbelief, have lost the language of praise and thanksgiving for months, if not years!
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
20. dumbspeechless.
not abledeprived ofthe power of speech (Lu 1:64).He asked a sign, and now he got it.
until the day that thesethings shall be performedSee on Lu1:64.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And behold, thou shalt be dumb, c] Or “silent and not able to speak”, if he would. Silence is sometimes voluntary; but this was what he could not help;par par until the day that these thing shall be performed; which he had said concerning the conception and birth of a son, and the imposition of a name on him; for this dumbness remained upon Zachariah, not only until his wife had conceived, and the child was born, but until the eighth day after, when he was circumcised, and his name was given him the angel directed to: “because thou believest not my words”: he was struck both deaf and dumb, as appears from his friends making signs to him, Lu 1:62 which they had no need to have done, could he have heard: he was struck with deafness, because he hearkened not to the angel’s words; and with dumbness, because from the unbelief of his heart he objected to them. We learn from hence, what an evil unbelief is, and how much resented by God, and how much it becomes us to take heed, that it prevails not in us: and especially since it easily besets us: “which shall be fulfilled in their season”; first the conception, then the birth; after that the calling him by his name, and in process of time, the doing of his work and office; so that the unbelief Zacharias did not make the faith of God of none effect; for though sometimes the people of God are very unbelieving, yet he abides faithful to his word and promises. Mahomet, in his Alkoran k, very wrongly makes the angel to say these words to Zacharias;
“thy sign shall be, that thou shalt speak unto no man for three days, otherwise than by gesture.”
And elsewhere l it is said three nights.
k C. 3. p. 40. Ed. Sale. l C. 10. p. 249.
Fuente: John Gill’s Exposition of the Entire Bible
Thou shalt be silent ( ). Volitive future periphrastic.
Not able to speak ( ). Negative repetition of the same statement. His dumbness will continue “until” ( ) the events come to pass “because” (‘ ). The words were to become reality in due season (, not , time).
Fuente: Robertson’s Word Pictures in the New Testament
Thou shalt be silent [ ] . Lit., thou shalt be being silent. The finite verb and participle denote continuance.
Not able to speak. Showing that the silence would not be voluntary. My words which [] . The pronoun is qualitative, denoting a class.
” My words, which, incredible as they seem to you, are of a kind which shall be fulfilled.
In their season [ ] . The preposition implies exactness : at the completion of the appointed time. The process of fulfilment, beginning now, will go on, eijv, up to, the appointed time, and at the time will be consummated. Kairon, season, is more specific than cronov, time. It is an appointed, fitting time : the right point of time when circumstances shall concur.
Fuente: Vincent’s Word Studies in the New Testament
1) “And, behold thou shalt be dumb,” (kai idou ese siopon) “And take note, you will be continuously dumb,” or silent, one sign “whereby you may know this.” You shall have a temporary, yet total dumbness. It was heaven’s seal of chastening silence, till God’s chastening purpose was fulfilled, Luk 1:62-64.
2) “And not able to speak,” (kai me dunamenos lalesai) “And not be able to speak,” with a state of speech paralysis, another sign whereby you may know the truth of God’s message you have doubted, Luk 1:18.
3) “Until the day that these things shall be performed,” (achri hes hemeras genetai tauta) “Until the day when these things occur,” and the third visible evidence, tangible evidence, is that both your dumbness and paralysis of speech will continue until every word (I, Gabriel) have spoken has come to pass.
4) “Because thou believest not my words,” (ant[Y hon ouk episteusas tois logois mou) “Because you did not believe my words,” my message, you doubted God’s message that I, His attendant brought you, though it was good news for you, Israel, and the whole world. It seemed too great to be believed.
5) “Which shall be fulfilled in their season.” (oitines plerothesontai eis ton kairon auton) “Which will be fulfilled in their season,” when the time of John’s coming has come and gone, as he should decrease and Jesus increase, Joh 3:27-30.
Fuente: Garner-Howes Baptist Commentary
20. And, behold, thou shalt be dumb It was suitable that this kind of punishment should be inflicted on Zacharias, that, being dumb, he might await the fulfillment of the promise, which, instead of interrupting it by noisy murmurs, he ought to have heard in silence. Faith has its silence to lend an ear to the Word of God. It has afterwards its turn to speak and to answer Amen, according to that passage,
“
I will say to them, Thou art my people, and they shall say, Thou art my God,” (Hos 2:23.)
But as Zacharias had rashly interrupted the Word of God, he is not allowed this favor of breaking out immediately in thanksgiving, but is denied for a time the use of his tongue, which had been too forward. Yet God is pleased graciously to mitigate the punishment, first, by limiting its duration to ten months, and next by not withholding from Zacharias the favor which he was unworthy to enjoy. With the same gentleness does he treat us every day: for when our faith is weak, and we throw out many obstacles, the truth of God, in continuing to flow toward us, must of necessity break through them with a kind of violence. That is the angel’s meaning, when he reproaches Zacharias with unbelief, and yet declares that those things which Zacharias did not believe would be accomplished in due time And so Zacharias is not a little relieved by learning that his fault has not made void the promise of God, which will afterwards be displayed in a more remarkable manner. It does sometimes happen that, notwithstanding the opposition made by unbelievers, the Lord bestows and fulfils what he had promised to them. We have a remarkable instance of this in King Ahaz, who rejected the promised safety, and yet was delivered from his enemies, (Isa 7:12.) But that resulted, without any advantage to him, in the salvation of the chosen people. It was otherwise with Zacharias, in whom the Lord chastises, and at the same time pardons, the weakness of faith.
Fuente: Calvin’s Complete Commentary
(20) Behold, thou shalt be dumb.The question was answered, the demand for a sign granted, but the demand had implied a want of faith, and therefore the sign took the form of a penalty. The vision and the words of the angel, harmonising as they did with all Zechariahs previous convictions, ought to have been enough for him.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
“And behold, you will be silent and not able to speak, until the day that these things will come about, because you did not believe my words, which will be fulfilled in their season.”
Because he had not believed Gabriel’s words, which Gabriel stressed would be fulfilled, Zacharias was to be struck dumb for some time (ese siopon). He was to be silent and not able to speak. In Scripture silence was the prelude to extraordinary events. Compare Rev 8:1; Lam 3:26; Hab 2:20; Zep 1:7; Zec 2:13. It was a sign that God was about to work. Thus the very sign indicated the awesomeness of this moment.
The impression given is that he should have believed, for he had as examples of God’s ability to give a child in old age the examples of Sara (Gen 21:1-2) and Hannah (1Sa 1:6; 1Sa 1:19), and he had been informed of it by an impeccable source. But instead he had doubted, and he could not be allowed to take his doubt out to the people. So God gave him a sign which would also be a sign to the people. God would use his weakness for good, for his dumbness would make an impression that his doubting words might not have, and his releasing from it will be an indication that a new prophet has been commissioned. It was thus not just a punishment. It was a chastening with a purpose. Compare Eze 3:26-27. In Ezekiel’s case his dumbness was a sign that God had nothing further to say to the people. And his mouth was opened when his ministry could begin again. Thus if they saw Zecharias’ dumbness as indicating that God had at present nothing to say to them it might make the people think more carefully about their position before God in a way that Zacharias’ doubting words might not. His dumbness thus indicated the final days of silence before the new prophet was born.
Fuente: Commentary Series on the Bible by Peter Pett
Luk 1:20. Thou shalt be dumb, and not able to speak, The affirmation of a thing joined with the denial of its contrary, is an idiom peculiar to the Jewish language, and is the strongest affirmation possible. The style of St. John is remarkable for the frequency of this idiom. See on Luk 1:22.
Fuente: Commentary on the Holy Bible by Thomas Coke
20 And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.
Ver. 20. And behold thou shall be dumb ] His tongue that so lately moved through unbelief is now tied up. God will not pass by the wellmeant weaknesses of his own, without a sensible check. He was also deaf as well as dumb: hence they made signs to him, Luk 1:62 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
20. ] We must not consider this dumbness solely as a punishment; it was also a sign , as Zacharias had required. It is impossible for us to say what the degree of unbelief in Zacharias was, and therefore we can be no judges as to his being deserving of the punishment (against Strauss and the rationalists).
. . . . ] This is not a repetition , but an explanation of the ground and reason , of .
. ] ; , . Euthym [7]
[7] Euthymius Zigabenus, 1116
is not a Hebraism, but good Greek: see Passow, and Matthi, 480.
not merely identifies, but classifies: “being, as they are, of that kind which ”
Fuente: Henry Alford’s Greek Testament
Luk 1:20 . . ., silent and not able to speak; a temporary dumbness the sign asked, a slight penalty; not arbitrary, however, rather the almost natural effect of his state of mind a kind of prolonged stupefaction resulting from a promise too great to be believed, yet pointing to a boon passionately desired. : a phrase of Lk. = , because . (Also in 2Th 2:10 .)
Fuente: The Expositors Greek Testament by Robertson
behold. Figure of speech Asterismos. App-6.
thou shalt be dumb. The finite Verb and Participle denote continuous silence.
be performed = come to pass.
believest not = didst not believe. App-150. Note the Negative.
not. Greek. ou. App-105.
which = which are of a kind which. Greek. hoitines, denoting a class, or kind of words.
in = up to. Greek eis. App-104. Marking the process continuing up to the end.
Fuente: Companion Bible Notes, Appendices and Graphics
20.] We must not consider this dumbness solely as a punishment; it was also a sign, as Zacharias had required. It is impossible for us to say what the degree of unbelief in Zacharias was, and therefore we can be no judges as to his being deserving of the punishment (against Strauss and the rationalists).
. . . .] This is not a repetition, but an explanation of the ground and reason, of .
. ] ; , . Euthym[7]
[7] Euthymius Zigabenus, 1116
is not a Hebraism, but good Greek: see Passow, and Matthi, 480.
not merely identifies, but classifies: being, as they are, of that kind which
Fuente: The Greek Testament
Luk 1:20. , behold) as much as to say, by this thou shalt be made know. An appropriate sign is given to him who asked for a sign, though the sign given was not such as he would have desired.-, silent) in the matter of fact [actually].- , not able to speak) in the want of the ability to speak [physically]. Comp. [accordingly in his recovery both are specified] Luk 1:64, the mouth and the tongue. For the most part, those to whom a great revelation is vouchsafed, are wont to lose something of their natural power, without however real hurt to them. So Jacob was made lame; but his lameness proved, not a blemish, but a mark of honour to him: so Zacharias here was made dumb: Saul (Paul) was for a time deprived of sight. This dumbness of Zacharias at the same time acted as a spiritual medicine, lest he should too much pride himself on account of the prophecy as to the greatness of his son.- ) Comp. Luk 1:64 [His mouth opened] with Luk 1:13 [Thou shalt call his name John], 63 [When the things foretold were performed, and Zacharias, ceasing from unbelief, wrote, His name is John]. [The day alluded to was the day of Johns circumcision, on which he received his name.-V. g.]- , because) Therefore it was, strictly speaking, a punishment.- , thou hast not believed) He did not believe: on this account he was not able to speak.[6]-, shall be fulfilled) It is the event which chiefly produces faith.- , at their own season) their proper season. Comp. at this time [will I come], Rom 9:9. 2Ki 4:16.
[6] See 2Co 4:13.-ED. and TRANSL
Fuente: Gnomon of the New Testament
thou shalt: Luk 1:22, Luk 1:62, Luk 1:63, Exo 4:11, Eze 3:26, Eze 24:27
dumb: [Strong’s G4623], silent; for in this case, though there was no natural imperfection or debility of the organs of speech, as in dumbness, yet, thou shalt not be able to speak. This was at once a proof of the severity and mercy of God: of severity, in condemning him to nine months’ silence for his unbelief; of mercy, in rendering his punishment temporary, and the means of making others rejoice in the events predicted.
because: Luk 1:45, Gen 18:10-15, Num 20:12, 2Ki 7:2, 2Ki 7:19, Isa 7:9, Mar 9:19, Mar 16:14, Rev 3:19
which: Rom 3:3, 2Ti 2:13, Tit 1:2, Heb 6:18
Reciprocal: Job 35:15 – because Ecc 3:2 – time to be born Dan 10:1 – and the Dan 10:15 – I set Zec 8:6 – should Luk 1:64 – his mouth
Fuente: The Treasury of Scripture Knowledge
DUMB, BECAUSE OF UNBELIEF
And, behold, thou shalt be dumb because thou believest not my words.
Luk 1:20
The threatened dumbness was to be a sign and a rebuke. God prevented Zacharias from speaking about that which, when presented to him, he had not believed. And this effect is common, although produced by different means. The fruit of unbelief is:
I. Dumbness in prayer.Not believing Gods words about prayer, we cease from it, or restrain it. If we believe Gods words we can pray. If we believe them cordially we can pray earnestly. If we believe them but feebly we pray faintly. If we do not believe them at all we cease from prayer. As faith declines, dumbness in prayer creeps over us.
II. Dumbness in praise.Not believing Gods words we are dumb as to praise. Perplexity relaxes, loosens, and entangles the strings of our harp. Faith sets them free, tightens them, and tunes them, and faith brings forth triumphant music.
III. Dumb in testimony.Not believing Gods words we are dumb as to our testimony to the truth. When a man speaks of that which he believes, an influence goes forth from himself which does not proceed from him when he gives a tract or a book, even though it be the Holy Book. We believe, and speak; we lose our faith, and are silent.
IV. Dumb in Christian intercourse.Not believing Gods words we become dumb as to Christian intercourse and fellowship. Then they that feared the Lord spake often one to another.
If spiritual dumbness is produced by unbelief, it can be prevented and overcome by faith only.
Fuente: Church Pulpit Commentary
0
Zacharias was to receive a sign that would be both an evidence and a mild punishment, because he believed not the words. This dumbness that was to come at once would start the evidence, and when it was completed it would strengthen the meaning.
Fuente: Combined Bible Commentary
Luk 1:20. Thou shalt be silent. The next clause tells why.
And not able to speak. Dumb (E. V.) seems equivalent to not able to speak; but the effect is mentioned first, then the cause. This dumbness was miraculous.
Because thou didst not believe. The sign was also a punishment, and a deserved one. Abraham and Sarah went unpunished in a similar case. But Abraham had faith, and Sarahs subsequent troubles may have been punitive. As the coming of the Messiah drew nigh, the demand for faith was greater; the great condition of the new covenant was thus emphasized. The punishment doubtless became a healing medicine for the soul of Zacharias, thus constrained to silent reflection.
Which shall be, etc. An assertion of the truthfulness of angelic messages in general, and a justification of the punishment of the priests unbelief when an angel spoke to him in the holy place.
Fuente: A Popular Commentary on the New Testament
Verse 20
Dumb; that is, deaf and dumb: the same words being used in this case as are employed to denote this class in other parts of the New Testament. Accordingly, in Luke 1:62,63, we see that his friends communicated with him by signs, implying that he could not hear.