Exegetical and Hermeneutical Commentary of Luke 1:23
And it came to pass, that, as soon as the days of his ministration were accomplished, he departed to his own house.
23. the days of his ministration ] They lasted from the evening of one Sabbath to the morning of the next. 2Ki 11:5.
Fuente: The Cambridge Bible for Schools and Colleges
As soon as the days of his ministration … – As soon as he had fulfilled the duties of the week. It might have been supposed that the extraordinary occurrence in the temple, together with his own calamity, would have induced him at once to leave this place and return home; but his duty was in the temple. His piety prompted him to remain there in the service of God. He was not unfitted for burning incense by his dumbness, and it was not proper for him to leave his post. It is the duty of ministers of religion to remain at their work until they are unfitted for it, and unable to serve God in their profession. Then they must retire. But until that time, he that for trifling causes forsakes his post is guilty of unfaithfulness to his Master.
Fuente: Albert Barnes’ Notes on the Bible
Verse 23. As soon as the days of his ministration were accomplished] Each family of the priesthood officiated one whole week, 2Kg 11:17.
There is something very instructive in the conduct of this priest; had he not loved the service he was engaged in, he might have made the loss of his speech a pretext for immediately quitting it. But as he was not thereby disabled from fulfilling the sacerdotal function, so he saw he was bound to continue till his ministry was ended; or till God had given him a positive dismission. Preachers who give up their labour in the vineyard because of some trifling bodily disorder by which they are afflicted, or through some inconvenience in outward circumstances, which the follower of a cross-bearing, crucified Lord should not mention, show that they either never had a proper concern for the honour of their Master or for the salvation of men, or else that they have lost the spirit of their Master, and the spirit of their work. Again, Zacharias did not hasten to his house to tell his wife the good news that he had received from heaven, in which she was certainly very much interested: the angel had promised that all his words should be fulfilled in their season, and for this season he patiently waited in the path of duty. He had engaged in the work of the Lord, and must pay no attention to any thing that was likely to mar or interrupt his religious service. Preachers who profess to be called of God to labour in the word and doctrine, and who abandon their work for filthy lucre’s sake, are the most contemptible of mortals, and traitors to their God.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And it came to pass, that as soon as the days of his ministration,…. In the order of the course, which might be three, four, five, or six days, according to the number of the heads of the house of their fathers in the course; [See comments on Lu 1:5]
were accomplished: for though he was deaf and dumb, he was not hereby disqualified for service. Deafness and dumbness excused persons from various duties s but did not disqualify priests: a Levite, if he had lost his voice, was disqualified, but not a priest; t the reason was this, because it was one part of the work of the Levites to sing, and therefore could not perform it without a voice; but such was the work of the priests, that though deaf and dumb, they could discharge it; as cleansing the altar, trimming the lamps, carrying the parts to the altar, laying them upon it, and burning them, or offering any sacrifice, burning incense, c. which was the business of Zacharias which when he had fulfilled, he departed to his own house; which was not at Jerusalem, but in the hill country, in a city of Judah there; see Lu 1:39.
s Misn. Trumot, c. 1. sect. 1, 2. Chagiga, c. 1. sect. 1. t Maimon. & Bartenora in Misn. Cholin, c. 1. sect. 6.
Fuente: John Gill’s Exposition of the Entire Bible
Ministration (). Our word liturgy. A common word in ancient Greek for public service, work for the people ( ). It is common in the papyri for the service of the Egyptian priesthood as we see it in the LXX of Hebrew priests (see also Heb 8:6; Heb 9:21; 2Cor 9:12; Phil 2:17; Phil 2:30).
Fuente: Robertson’s Word Pictures in the New Testament
Ministration [] . From leitov, belonging to the people, public, and ergon, a work. Hence service of the state in a public office. Trench observes that “when the Christian Church was forming its terminology, which it did partly by shaping new words, and partly by elevating old ones to higher than their previous uses, of the latter it more readily adopted those before employed in civil and political life, than such as had played their part in religious matters.” Hence it adopted this word, already in use in the Septuagint, as the constant word for performing priestly and ministerial functions; and so in the New Testament of the ministry of the apostles, prophets, and teachers.
Fuente: Vincent’s Word Studies in the New Testament
1) “And it came to pass that,” (kai egeneto) “And it came to be,” to exist, or to occur.
2) “As soon as the days of his ministration were accomplished,” (hos eplesthesan hai hemerai tes leitourgeias autou) “When the days of his turn of service in the temple proper were fulfilled,” at the close of that week of his officiating. The term “service” here used refers to “priestly service”, or elsewhere, to refer to service rendered as a citizen at his own expense, or at times to any service.
3) “He departed to his own house.” (apelthen eis ton oikon autou) “He went directly to his home or residence,” where Elizabeth was and waited for him to come home, there to meditate on what he had seen and heard, until the birth of his son, John the Baptist.
Fuente: Garner-Howes Baptist Commentary
23. When the days were fulfilled Λειτουργία is employed by Luke to denote a charge or office, which passed, as we have said, to each of them in regular order, (1Ch 24:3.) We are told that, when the time of his office had expired, Zacharias returned home. Hence we conclude that, so long as the priests were attending in their turns, they did not enter their own houses, that they might be entirely devoted and attached to the worship of God. For this purpose galleries were constructed around the walls of the temple, in which they had “chambers,” (1Kg 6:5.) The law did not, indeed, forbid a priest to enter his house, but, as it did not permit those who ate the show-bread to come near their wives, (1Sa 21:4,) and as many persons were disposed to treat sacred things in an irreverent manner, this was probably discovered to be a remedy, that, being removed from all temptations, they might preserve themselves pure and clear from every defilement. And they were not only discharged from intercourse with their wives, but from the use of wine and every kind of intoxicating drink, (Lev 10:9.) While they were commanded to change their mode of living, it was advantageous for them not to depart from the temple, that the very sight of the place might remind them to cultivate such purity as the Lord had enjoined. It was proper also to withdraw every means of gratification, that they might devote themselves more unreservedly to their office.
The Papists of the present day employ this as a pretense for defending the tyrannical law of celibacy. They argue thus. The priests were formerly enjoined to withdraw from their wives, while they were engaged in religious services. Most properly is perpetual continence now demanded from the priests, who not in their turn, but every day, offer sacrifices; more especially since the importance of religious services is far higher than it was under the law. But I should like to know why they do not also abstain from wine and strong drink. For we are not at liberty to separate commandments which God has joined, so as to keep the one half and disregard the other. Intercourse with wives is not so expressly forbidden as the drinking of wine, (Eze 44:21.) If, under the pretense of the law, the Pope enjoins celibacy on his priests, why does he allow them wine? Nay, on this principle, all priests ought to be thrown into some retired apartments of the churches, to pass their whole life immured in prisons, and excluded from the society of women and of the people.
It is now abundantly clear that they wickedly shelter themselves under the law of God, to which they do not adhere. But the full solution of the difficulty depends on the distinction between the law and the gospel. A priest stood in the presence of God, to expiate the sins of the people, to be, as it were, a mediator between God and men. He who sustained that character ought to have had something peculiar about him, that he might be distinguished from the common rank of men, and recognised as a figure of the true Mediator. Such, too, was the design of the holy garments and the anointing. In our day the public ministers and pastors of the church have nothing of this description. I speak of the ministers whom Christ has appointed to feed his flock, not of those whom the Pope commissions, as executioners rather than priests, to murder Christ. Let us therefore rest in the decision of the Spirit, which pronounces that “marriage is honorable in all,” (Heb 13:4.)
Fuente: Calvin’s Complete Commentary
(23) The days of his ministration.The word used for ministration conveys, like the ministering spirits of Heb. 1:14, the idea of liturgical service. The days were, according to the usual order of the Temple, from Sabbath to Sabbath (2Ki. 11:5).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
23. The days of his ministration The week of the priestly course of Abia. During their week the priests did not visit their own homes, but remained in the temple enclosures.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And it came to be that when the days of his ministration were fulfilled, he departed to his house.’
His dumbness continued during the remainder of his period of service, and when that was complete he went back to his home in the hill country, still dumb.
Fuente: Commentary Series on the Bible by Peter Pett
23 And it came to pass, that, as soon as the days of his ministration were accomplished, he departed to his own house.
Ver. 23. As soon as the days, &c. ] Zacharias, though he ceased to speak, yet he ceased not to minister. Though he were dumb, yet he was not lame, but could do sacrifice, and did it. We may not straight take occasions of withdrawing ourselves from the public services.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
23. . ] The week during which his course was on duty. Mr. Greswell, by much elaborate calculation, has made it probable, but only as one out of several alternatives, that this week was Tisri 18 25, = September 30 October 7, of the sixth year before the Christian era (Prolegg. p. 85 sqq.).
A deaf and dumb person, we thus see, was not precluded from some of the sacerdotal ministrations.
Fuente: Henry Alford’s Greek Testament
Luk 1:23-25 . Returns home . The week of service over, Zechariah went back to his own house. : in Biblical Greek used in reference to priestly service; elsewhere of public service rendered by a citizen at his own expense or of any sort of service.
Fuente: The Expositors Greek Testament by Robertson
days = week.
ministration = public service. Greek leitourgia. Hence Eng. “liturgy”.
to = unto. Greek. eis. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
23. .] The week during which his course was on duty. Mr. Greswell, by much elaborate calculation, has made it probable, but only as one out of several alternatives, that this week was Tisri 18-25, = September 30-October 7, of the sixth year before the Christian era (Prolegg. p. 85 sqq.).
A deaf and dumb person, we thus see, was not precluded from some of the sacerdotal ministrations.
Fuente: The Greek Testament
Luk 1:23. , to his own house) An abbreviated form of expression: the city, in which Zacharias dwelt, requiring to be understood. Comp. Luk 1:39. So also Luk 1:56. The house of Zacharias is put in antithesis to the temple of the Lord: see Luk 1:9.
Fuente: Gnomon of the New Testament
the days: 2Ki 11:5-7, 1Ch 9:25
Reciprocal: Heb 1:14 – ministering
Fuente: The Treasury of Scripture Knowledge
3
Days of Ms ministration were accomplished. The priests took turns in the service which is explained in the comments at 1Ch 24:6, volume 2 of the Old Testament Commentary.
Fuente: Combined Bible Commentary
Luk 1:23. When the days of his ministration were fulfilled. He continued to serve until the week of service expired. He did not feel himself absolved from his duty by his affliction.
Fuente: A Popular Commentary on the New Testament
The priest, during the time of their administration, had their lodgings in buildings appertaining to the temple. Zachary having ended his administration, leaves his lodgings, and returns to his house, where his wife Elizabeth conceiving, she hides herself; that is, retires from company partly to prevent the discourse of people, until it was out of all doubt that she had conceived, and partly to give herself opportunity of returning her thankful acknowlegments unto God, who had given her this miraculous mercy; and had thereby taken away, the reproach of barrenness which was so heavy and insupportable among the Jews.
Note here, two things, 1. How piously Elizabeth ascribes this mercy to the power of God: Thus hath the Lord dealt with me. It is God that keeps the key of the womb in his own hand, and makes the fruit of it his reward, and therefore children are to be owned as his special gift.
Note, 2. How great a reproach bodily barrenness is in the sight of man, but not so great as spiritual barrenness in the sight of God; for this is at once a reproach to God, a reproach to religion, a reproach to professors, and to ourselves.
Fuente: Expository Notes with Practical Observations on the New Testament
Luk 1:23-25. As soon as the days of his ministration were accomplished Though he was both deaf and dumb, he was still able to burn incense, and perform the other duties of his office. He therefore continued at the temple till the time of his ministration was ended; when he returned to his house; which is generally supposed to have been at Hebron, a city of the priests, about twenty miles from Jerusalem. See on Luk 1:39. And after these days Probably very soon after; his wife Elisabeth conceived According to the prediction of the angel; and hid herself five months Retired from company, that she might have the more leisure to meditate on the wonderful goodness of God toward her and her husband, and might praise him for it, and rejoice therein. Or, as some think, she kept herself retired, and avoided seeing company, that she might conceal her pregnancy for a while, lest she should expose herself to ridicule by speaking of it before she knew certainly that it was a reality. Saying, Thus hath the Lord dealt with me Hath miraculously interposed, and done this great work for me; in the days wherein he looked upon me In his own good time, in which he hath had respect to me, to take away my reproach Namely, barrenness, which was a great reproach among the Jews. To which may be added, that a branch of the family of Aaron should fail, would be looked upon as a particular calamity, and might be interpreted as a judgment; and so much the rather, considering the many promises God had made to increase the families of his obedient people. Thus Dr. Doddridge, who takes occasion here to observe further, that, considering how the whole Jewish polity was interwoven with those acts of religion which were to be performed by the priests alone, it might seem wonderful that no provision at all should be made for entailing the priesthood on any other family, if that of Aaron should happen to be extinct. Leaving this contingency unprovided for, was, in effect, putting the whole credit of the Jewish religion upon the perpetual continuance of the male branches of that family; an issue on which no man of Mosess prudence, nor indeed of common sense, would have rested his legislation, if he had not been truly conscious of its divine origin, especially after two of Aarons four sons had been cut off in one day, for a rash act in the execution of their office, as soon as they were initiated into it, and died without any children, Num 3:4.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
3. The accomplishment of the promise: Luk 1:23-25. The subject of , it came to pass, is all that follows to the end of Luk 1:25. Comp. a similar , Act 9:3.
The active form , literally, she kept herself concealed, expresses a more energetic action than that designated by the middle . Elizabeth isolated herself intentionally, rendering herself invisible to her neighbours. Her conduct has been explained in many ways. Origen and Ambrose thought that it was the result of a kind of false modesty. Paulus supposed that Elizabeth wished to obtain assurance of the reality of her happiness before speaking about it. According to De Wette, this retreat was nothing more than a precaution for her health. It was dictated, according to Bleek and Oosterzee, by a desire for meditation and by sentiments of humble gratitude. Of all these explanations, the last certainly appears the best. But it in no way accounts for the term for five months, so particularly mentioned. Further, how from this point of view are we to explain the singular expression, Thus hath the Lord dealt with me? The full meaning of this word thus is necessarily weakened by applying it in a general way to the greatness of the blessing conferred on Elizabeth, whilst this expression naturally establishes a connection between the practice she pursues towards herself from this time, and God’s method of dealing with her. What is this connection? Does she not mean, I will treat myself as God has treated my reproach. He has taken it away from me; I will therefore withdraw myself from the sight of men, so long as I run any risk of still bearing it, when I am in reality delivered from it? Restored by God, she feels that she owes it to herself, as well as to Him who has honoured her in this way, to expose herself no more to the scornful regards of men until she can appear before them evidently honoured by the proofs of the divine favour. In this way the term five months, which she fixes for her seclusion, becomes perfectly intelligible. For it is after the fifth month that the condition of a pregnant woman becomes apparent. Therefore it is not until then that she can appear again in society, as what she really is, restored. In this conduct and declaration there is a mixture of womanly pride and humble gratitude which makes them a very exquisite expression of maternal feeling for one in such a position. We should like to know what later narrator would have invented such a delicate touch as this. But the authenticity of this single detail implies the authenticity of the whole of the preceding narrative. must be taken here in the sense of because; Elizabeth wants to justify whatever is unusual in the course of conduct she has just adopted. , He has regarded me in a manner that takes away; he has cast on me one of those efficacious looks which, as the Psalmist says, are deliverance itself.
On barrenness as a reproach, comp. Gen 30:23, where, after the birth of her first-born, Rachel cries, God has taken away my reproach.
This saying of Elizabeth’s discloses all the humiliations which the pious Israelite had endured from her neighbours during these long years of barrenness. This also comes out indirectly from Luk 1:36, in which the angel makes use of the expression, Her who was called barren. This epithet had become a kind of sobriquet for her in the mouth of the people of the place.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Verse 23
Ministration; service in the temple.
Fuente: Abbott’s Illustrated New Testament
Zechariah and Elizabeth lived in a town in the hill country of Judah where Zechariah probably pursued another occupation when not involved in priestly duties (Luk 1:39).