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Exegetical and Hermeneutical Commentary of Luke 1:57

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Now Elisabeth’s full time came that she should be delivered; and she brought forth a son.

57 80. The Birth of John the Baptist

58. her cousins ] Rather, her kinsfolk, which was the original meaning of the word cousins ( con-sobrini). See Luk 1:36.

Fuente: The Cambridge Bible for Schools and Colleges

Verse 57. Now Elisabeth’s full time came, &c.] But, according to others, we are to understand the three months of Mary’s visit as preceding the birth of John, which would complete the time of Elisabeth’s pregnancy, according to Lu 1:36, and the only difficulty is to ascertain whether Mary went immediately to Hebron after her salutation, or whether she tarried nearly three months before she took the journey.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

The angel told Mary, Luk 1:36, that it was then the sixth month with her; after this Mary was with her about three months, which made up her full time; so she was delivered, and brought forth a son, to show the truth of Gods promises, that we may all learn to give credit to his word. For the neighbours and kinswomen of Elisabeth to come, and to rejoice with her, was but according to the ordinary custom of friends to this day, like enough to hold to the end of the world. But the religion of persons in that age possibly is not in so ordinary a practice, I mean in the taking notice of the influence and goodness of God to those who receive such mercies. We are fallen into an age where congratulations made to friends upon any good things happening to them are ordinary, and meetings also to make merry (as they call it) upon such occasions; but ah, how little is that God, who openeth the womb, and a reward from whom children are, taken notice of! How little is his power and goodness in such providences taken notice of in such meetings, and made the subject of the discourses there had! Elisabeths neighbours and cousins take notice

how the Lord had showed great mercy unto her. The mercy of a child, of a safe delivery in the birth of a child, are great mercies, and ought to be the first and principal things taken notice of in such rejoicing meetings; otherwise the meeting is more like a meeting of pagans than of Christians.

Fuente: English Annotations on the Holy Bible by Matthew Poole

Now Elisabeth’s full time came,…. The nine months, which is the full time of a woman’s going with child, were now complete; for in the sixth month of Elisabeth’s pregnancy, or when she had been gone six months with child, the angel acquainted Mary with it, and she had stayed about three months with her; but now had left her, to shun the company which would be at the delivery of her; though some think, she stayed till that time was over, which is not so probable; and so her reckoning being out, and the time come,

that she should be delivered; and she brought forth a son, according to the angel’s prediction both to Zacharias and Mary, Lu 1:13.

Fuente: John Gill’s Exposition of the Entire Bible

The Birth of John the Baptist.

57 Now Elisabeth’s full time came that she should be delivered; and she brought forth a son. 58 And her neighbours and her cousins heard how the Lord had showed great mercy upon her; and they rejoiced with her. 59 And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. 60 And his mother answered and said, Not so; but he shall be called John. 61 And they said unto her, There is none of thy kindred that is called by this name. 62 And they made signs to his father, how he would have him called. 63 And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. 64 And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. 65 And fear came on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Juda. 66 And all they that heard them laid them up in their hearts, saying, What manner of child shall this be! And the hand of the Lord was with him.

In these verses, we have,

I. The birth of John Baptist, v. 57. Though he was conceived in the womb by miracle, he continued in the womb according to the ordinary course of nature (so did our Saviour): Elisabeth’s full time came, that she should be delivered, and then she brought forth a son. Promised mercies are to be expected when the full time for them is come, and not before.

II. The great joy that was among all the relations of the family, upon this extraordinary occasion (v. 58): Her neighbours and her cousins heard of it; for it would be in every body’s mouth, as next to miraculous. Dr. Lightfoot observes that Hebron was inhabited by priests of the family of Aaron, and that those were the cousins here spoken of; but the fields and villages about, by the children of Judah, and that those were the neighbours. Now these here discovered, 1. A pious regard to God. They acknowledged that the Lord had magnified his mercy to her, so the word is. It was a mercy to have her reproach taken away, a mercy to have her family built up, and the more being a family of priests, devoted to God, and employed for him. Many things concurred to make the mercy great–that she had been long barren, was now old, but especially that the child should be great in the sight of the Lord. 2. A friendly regard to Elisabeth. When she rejoiced, they rejoiced with her. We ought to take pleasure in the prosperity of our neighbours and friends, and to be thankful to God for their comforts as for our own.

III. The dispute that was among them concerning the naming him (v. 59): On the eighth day, as God has appointed, they came together, to circumcise the child; it was here, in Hebron, that circumcision was first instituted; and Isaac, who, like John Baptist, was born by promise, was one of the first that was submitted to it, at least the chief eyed in the institution of it. They that rejoiced in the birth of the child came together to the circumcising of him. Note, The greatest comfort we can take in our children is in giving them up to God, and recognizing their covenant-relation to him. The baptism of our children should be more our joy than their birth.

Now it was the custom, when they circumcised their children, to name them, because, when Abram was circumcised God gave him a new name, and called him Abraham; and it is not unfit that they should be left nameless till they are by name given up to God. Now,

1. Some proposed that he should be called by his father’s name, Zacharias. We have not any instance in scripture that the child should bear the father’s name; but perhaps it was of late come into use among the Jews, at it is with us, and they intended hereby to do honour to the father, who was not likely to have another child.

2. The mother opposed it, and would have called him John; having learned, either by inspiration of the Holy Ghost (as is most probable), or by information in writing from her husband, that God appointed this to be his name (v. 60); He shall be called Johanan–Gracious, because he shall introduce the gospel of Christ, wherein God’s grace shines more brightly than ever.

3. The relations objected against that (v. 61): “There is none of thy kindred, none of the relations of thy family, that is called by that name; and therefore, if he may not have his father’s name, yet let him have the name of some of his kindred, who will take it as a piece of respect to have such a child of wonders as this named from them.” Note, As those that have friends must show themselves friendly, so those that have relations must be obliging to them in all the usual regards that are paid to kindred.

4. They appealed to the father, and would try if they could possibly get to know his mind; for it was his office to name the child, v. 62. They made signs to him, by which it appears that he was deaf as well as dumb; nay, it should seem, mindless of any thing, else one would think they should at first have desired him to write down his child’s name, if he had ever communicated any thing by writing since he was struck. However, they would carry the matter as far as they could, and therefore gave him to understand what the dispute was which he only could determine; whereupon he made signs to them to give him a table-book, such as they then used, and with the pencil he wrote these words, His name is John, v. 63. Note, “It shall be so,” or, “I would have it so,” but “It is so.” The matter is determined already; the angel had given him that name. Observe, When Zacharias could not speak, he wrote. When ministers have their mouths stopped, that they cannot preach, yet they may be doing good as long as they have not their hands tied, that they cannot write. Many of the martyrs in prison wrote letters to their friends, which were of great use; blessed Paul himself did so. Zacharias’s pitching upon the same name that Elisabeth had chosen was a great surprise to the company: They marvelled all; for they knew not that, though by reason of his deafness and dumbness they could not converse together, yet they were both guided by one and the same Spirit: or perhaps they marvelled that he wrote so distinctly and intelligently, which (the stroke he was under being somewhat like that of a palsy) he had not done before.

5. He thereupon recovered the use of his speech (v. 64): His mouth was opened immediately. The time prefixed for his being silenced was till the day that these blessed things shall be fulfilled (v. 20); not all the things going before concerning John’s ministry, but those which relate to his birth and name (v. 13). That time was now expired, whereupon the restraint was taken off, and God gave him the opening of the mouth again, as he did to Ezekiel, ch. iii. 27. Dr. Lightfoot compares this case of Zacharias with that of Moses, Exod. iv. 24-26. Moses, for distrust, is in danger of his life, as Zacharias, for the same fault, is struck dumb; but, upon the circumcision of his child, and recovery of his faith, there, as here, the danger is removed. Infidelity closed his mouth, and now believing opens it again; he believes, therefore he speaks. David lay under guilt from the conception of his child till a few days after its birth; then the Lord takes away his sin: upon his repentance, he shall not die. So here he shall be no longer dumb; his mouth was opened, and he spoke, and praised God. Note, When God opens our lips, our mouths must show forth his praise. As good be without our speech as not use it in praising God; for then our tongue is most our glory when it is employed for God’s glory.

6. These things were told all the country over, to the great amazement of all that heard them, Luk 1:65; Luk 1:66. The sentiments of the people are not to be slighted, but taken notice of. We are here told, (1.) That these sayings were discoursed of, and were the common talk all about the hill-country of Judea. It is a pity but a narrative of them had been drawn up, and published in the world, immediately. (2.) That most people who heard of these things were put into consternation by them: Fear came on all them that dwell round about there. If we have not a good hope, as we ought to have, built upon the gospel, we may expect that the tidings of it will fill us with fear. They believed and trembled, whereas they should have believed and triumphed. (3.) It raised the expectations of people concerning this child, and obliged them to have their eye upon him, to see what he would come to. They laid up these presages in their hearts, treasured them up in mind and memory, as foreseeing they should hereafter have occasion to recollect them. Note, What we hear, that may be of use to us, we should treasure up, that we may be able to bring forth, for the benefit of others, things new and old, and, when things come to perfection, may be able to look back upon the presages thereof, and to say, “It was what we might expect.” They said within themselves, and said among themselves, “What manner of child shall this be? What will be the fruit when these are the buds, or rather when the root is out of such a dry ground?” Note, When children are born into the world, it is very uncertain what they will prove; yet sometimes there have been early indications of something great, as in the birth of Moses, Samson, Samuel, and here of John. And we have reason to think that there were some of those living at the time when John began his public ministry who could, and did, remember these things, and relate them to others, which contributed as much as any thing to the great flocking there was after him.

Lastly, It is said, The hand of the Lord was with him; that is, he was taken under the special protection of the Almighty, from his birth, as one designed for something great and considerable, and there were many instances of it. It appeared likewise that the Spirit was at work upon his soul very early. As soon as he began to speak or go, you might perceive something in him very extraordinary. Note, God has ways of operating upon children in their infancy, which we cannot account for. God never made a soul but he knew how to sanctify it.

Fuente: Matthew Henry’s Whole Bible Commentary

BIRTH OF JOHN THE BAPTIST V. 57-80

1) “Now Elisabeth’s full time came,” (te de Elisabet eplesthe ho chromos tou) “Then the time of Elizabeth was fulfilled,” had come, for birth or delivery of the child of promise, in her old age, or advanced years, Luk 1:19.

2) “That she should be delivered;” (tekein auten) “That she should give birth,” or deliver the child in and from her womb, and her deliverance from former shame and barrenness, Luk 1:19; Luk 1:25.

3) “And she brought forth a son.” (kai egennesen huion) “And she delivered or gave birth (to) a son,” as it was a son that had been promised, Luk 1:13; Luk 1:17. It was John the Baptist, Luk 1:60; Luk 1:63.

Fuente: Garner-Howes Baptist Commentary

CRITICAL NOTES

Luk. 1:58. Cousins.Rather, kinsfolk, which was the original meaning of cousins. How the Lord.Rather, that the Lord (R.V.).

Luk. 1:59. On the eighth day.The stated time for administering the rite of circumcision (Gen. 21:4; Luk. 2:21; Php. 3:5). The custom from the first was to give the name to the child at the time of circumcision (cf. Gen. 21:3-4); perhaps it originated in the change of names from Abram to Abraham, and from Sarai to Sarah, at the institution of the rite (Gen. 17:5; Gen. 17:15). They called him.Lit. they were calling; the imperfect tense being used idiomatically to denote an unfulfilled attemptthey were for calling him. After the name of his father.We do not find traces of this custom in the earlier history of the Jews.

Luk. 1:62. Made signs.This seems to imply that Zacharias was deaf as well as dumb.

Luk. 1:63. A writing table.I.e. a tablet: a board smeared with wax, on which they wrote with a style, a sharp instrument used for the purpose. Marvelled.At the agreement of the parents on the unusual name.

Luk. 1:66. And the hand of the Lord.A better reading is, for the hand of the Lord (R.V.): a remark of the Evangelists, which sums up the history of Johns childhood.

Luk. 1:68. Blessed.Hence this song of praise has been called the Benedictus.

Luk. 1:69. Horn of salvation.I.e. a powerful deliverer and helper. The figure alludes to the horns of beasts as used in defence of themselves or of their offspring.

Luk. 1:71. Saved from our enemies.Salvation from our enemies (R.V.). A political element was undoubtedly present in the anticipation of the deliverance which Christ was to accomplish; but we see from Luk. 1:74-75 that Zacharias prized this as a means to a higher end, viz. a more complete consecration of the Jewish people to the service and worship of God.

Luk. 1:72. To perform the mercy.Rather, to shew mercy toward our fathers (R.V.).

Luk. 1:73. The oath.This is recorded in Gen. 22:16-18.

Luk. 1:75. Holiness and righteousness.As generally interpreted, holiness denotes the observance of all duties towards God; righteousness, the performance of all duties we owe to men. Godet, however, regards holiness as negative, and righteousness as positivefreedom from defilement, and actual goodness, respectively. All the days of our life.Rather, all our days (R.V.).

Luk. 1:76. To prepare His ways.Cf. Isa. 40:3; Mal. 3:1. The same passages are combined in the same way in Mar. 1:2.

Luk. 1:78. Tender mercy.Lit. bowels of mercy; the phrase is often found in the Scriptures (Pro. 12:10; 2Co. 7:15, etc.). The dayspring.The word thus translated is used by the LXX. for both the dawn (Jer. 31:40), and for the branch, as a title of the Messiah (Zec. 3:8, etc.). The former of these is evidently the meaning of the word here. On high.These words, which convey the thought of the Messiah as coming from heaven, are slightly inconsistent with the figure of the dawn. Hath visited us.A better reading is, shall visit us (R.V.).

Luk. 1:80. In spirit.That is, in mind and wisdom as contrasted with bodily growth Compare the description given of the childhood of Samuel (1Sa. 2:26), and of our Lord (Luk. 2:40; Luk. 2:52). In the deserts.The wilderness of Judah (see Mat. 3:1), not far from his home in the hill country: a rocky tract in the eastern part of Juda towards the Red Sea. There is no evidence of Johns having come in contact with, or having been influenced by, the Essenesthe mystical and ascetical sect of the Jews that lived in the same neighbourhood. In every point John the Baptist was at variance with the teaching of the Essenes. They had given up Messianic hopes; while that which inspired his soul and ministry was an anticipation of Christs coming, and the belief that he (John) was to prepare the way before Him. The Essenes taught that matter was the seat of evil; while John, by his emphatic preaching of the necessity of conversion, plainly showed that he considered that evil lay in a depraved will. The Essenes withdrew from society, and gave themselves up to mystical contemplation; John at the appointed time casts himself boldly into the midst of society, and henceforward to the very end of his life takes a most active and zealous interest in his countrys affairs (Godet). The day of his shewing.I.e. of his manifestation or of his entrance upon his official life as the forerunner of Christ. The passage implies that on receiving a definite signal from God he withdrew from retirement and began his great work. We are not told what this signal was, nor how it was conveyed to him.

MAIN HOMILETICS OF THE PARAGRAPH.Luk. 1:57-80

The Morning Hymn of the Gospel.The Benedictus, like the Magnificat, is charged and surcharged with Old Testament allusions. All the people in this chapter use the Old Testament forms of speech, and pursue Old Testament ideals of conduct. It is difficult to analyse the beauty and the charm of this morning hymn of the gospel. But we may treat it, throughout, as a hymn of thanksgiving that

I. The Messiah so long promised to the fathers has come.At last, after four hundred dreary years, God has visited His people. To the Hebrew mind the word has a specially large and benign meaning. And all the Divine visits culminated when He came in the person of His Son to abide with men, to be their Redeemer, to establish a new righteousness, to lift them into the freedom of a glad and willing obedience to the Divine will, and so to turn all their sorrows into joy. Hence the designation of the Messiah as a horn of salvation. Strength in the ox culminates in the horns. So all the power of deliverance that had ever been diffused throughout the house of David, in kings, prophets, leaders, saviours, is but a faint and imperfect shadow of the Saviour just born in Davids city. All that they had ever done for Israel is now to be outdone. Yet this was to be no new thing, but only a fulfilment of what the prophets had foretold since the world began. All who had led and saved Israel were figures of Him who was to come; all who had taught Israel had borne witness to Him. Yet how great must He be for whose salvation there had been a preparation so long and great! His salvation would be a salvation from all our enemies, and from the hand of all that hate us. And whatever the first intention of these words in reference to foreign heathen rulers who oppressed the Jewish people, we are warranted by them in thinking of the salvation of Christ as a perfect salvation, extending to all the forces opposed to us, whether from within or from without. Nay, more, it is a salvation which extends to the dead as well as to the living, to our fathers, right away back to Abraham, the first of them all, since these too were waiting in the dim Hadean world for the fulfilment of the promises and covenants vouchsafed to them. And, again, this was to be not simply salvation political, but mainly religious, though involving political deliverance. The end of it was to be to serve Him without fear in holiness and righteousness. Zacharias, like the prophets, clearly discerns that the Messianic reign is to be founded on personal holiness, that only those can enter the new kingdom who make righteousness their chief aim, and freely serve God in all that they do, consenting to His rule as good, and rejoicing to do His will through every province and the whole extent of their days or life.

II. He thanks God for the distinction conferred on his son.It was no small honour to be a prophet of the Most High, but how much greater to be prophet and forerunner of the Lord, i.e. of the Messiah, the Lord who was to come suddenly to His Temple! This was the distinction conferred on John in which his father rejoices by anticipation. But what need for Messiah to have a herald? What need for the Divine Messenger to have a messenger? To prepare His way. The people must be taught that Messiahs salvation was to involve and secure the remission of their sins. They had misconceived the salvation of the Lord, assuming that He would come to work political deliverance from Roman and Iduman tyrannies. Before the Saviour could come His way must be preparedgross and carnal misconceptions of His mission must be removed. They must be taught that sin was their true enemy, and salvation from sin their true salvation. Zacharias saw what the true bondage of the nation was, and what the work both of the Deliverer and of His herald must be. We need to be reminded that the only salvation and deliverance which can do us any good consists in getting rid, by pardon and by holiness, of the cords of our sins. He who could teach the people this, and only he, would prepare the way of Him who came to accomplish this very salvation, and no other.

III. Zacharias thanks God for the blessings which were to flow from the Messianic salvation and reign.The cause of all these blessings was the tender mercy of our God: for from what could the remission of sins spring save from the Divine compassion, the heart of love in the bosom of God? And having traced them to their heavenly Source, Zacharias sums up these blessings in a figure of rare beauty and force. Isaiah had promised the faithful remnant that the glory of the Lord should rise upon them, and Malachi that the Sun of righteousness should arise upon them. Basing himself on these images, Zacharias conceives of the men of Israel, if not of men in general, as a vast caravan, which has strayed from the true path, the way of life and peace, and has lost itself amidst the shifting and barren sands of the wilderness. The night falls on them, and they huddle together in the darkness, which seems the very shadow of impending death. But in the Divine mercy a new and unexpected light dawns on them from on high; and as it spreads they take courage, and gather themselves up for a new effort: they find and return to the path, and their souls are filled with peace. In the beautiful figure of the dayspring from on high, Zacharias sets before us the happy effects of the remission of our sins, of that true salvation wrought by Christ. The shadows which obscured heaven and earth flee away; the path of life becomes plain; and returning to that path, we walk thenceforth in the light, and become children of the day. All Christs visitation and enlightenment are meant to lead us into the path where we shall find peace with God, and therefore with ourselves and all mankind. We are at rest only when all our relations with God and the outer world are right, and our inner being at harmony with itself.Cox.

SUGGESTIVE COMMENTS ON Luk. 1:57-80

Luk. 1:58. Her neighbours and cousins.In these verses we get a pleasing glimpse into the family life of a Jewish household eighteen centuries ago. Natural affections and the courtesies of social life are seen to be hallowed and refined by a devout acknowledgment of God as the giver of blesssing.

Rejoiced with her.Not only because of the gift of a son and her safe delivery, but because of the sign of special Divine favour towards her in granting her the boon at an advanced time of life, when all hope of receiving it must have been given up.

Luk. 1:63. His name is John.The emphasis with which the answer was given is no doubt due to the fact that this name was given by Divine command (Luk. 1:13). This sentence on the tablet was the first written sentence of the new covenant; and it contains the word grace (John = the grace of Jehovah). The last sentence of the old covenant concluded with the word curse (Mal. 4:6). If it had pleased God to preserve any relics connected with holy persons and events of the New Testament, this tablet with its inscription would doubtless have come down to us.Bengel.

Marvelled.Probably because the reason for imposing the name was now disclosed to them.

Luk. 1:64. Spake, and praised God.The first use made by Zacharias of his newly recovered faculty of speech was to praise God. A pious heart, in such circumstances, naturally follows this course. It is appropriate

(1) to admit the justice of God in correcting us for our sins,
(2) to thank Him for the removal of the chastisement which has been the sign of His displeasure, and
(3) to acknowledge the benefits derived from the painful discipline to which we have been subjected.

Luk. 1:65-66. Fear came on all.Wonder and awe filled the souls of those who heard of these things: in some cases, no doubt, it took the form of a guilty fear because of consciousness of sin; in others, that of adoring gratitude at the prospect of the fulfilment of Messianic hopes; and in others, that of mere empty astonishment. Strangely enough all memories of the events of this time seem to have died out in the period that elapsed before John begun his public ministry, as the marvellous circumstances connected with his birth are not again alluded to in the Gospel history. The memory is too often like a river which carries down light and trivial matters, while those that are weighty and valuable sink out of sight.

Luk. 1:66. The hand of the Lord was with him.

1. To strengthen.
2. To protect.

The Anxieties of Love.What manner of child shall this be? This question has again and again been asked by all sorts of parents, about all sorts of children, ever since the world began. The best and the worst of mankind have had their time of innocence and beautyhave been welcomed, caressed, talked over, by those who cared more for them, and deserved more from them, than any one else in the world. If in some respects a useless questionfor time is indispensable for a full answer to it, and those who ask it may have disappeared long before the answer is readyit is a question full of nature and pathos. Not to ask it is to be quite unworthy of the blessing of a child.

I. What goes to make a child what Christian parents ought to wish it to be?

1. Its own personality. Every human being is absolutely distinct from every other in mental capacity, tastes and gifts, disposition and physical nature. We must make the best of this separateness.

2. The home surroundings. These make an enormous difference to a childs future, whether in material or spiritual things. Comfort or discomfort, abundance or penury, healthiness or squalor, protection from temptation or exposure to it, the suitableness or unsuitableness of social environment, are all powerful factors in moral development, gravely influencing a childs future.

3. The training. This is of unspeakable moment. It includes the home atmosphere, the tone of its conversation, the aim of its ambitions, the spirit of its pursuits, the scope of its activities. Ordinary conversation at meal-times or in the home evening hours moulds character more than books.

4. The grace of God. Promised at baptism, given again and again to the receptive heart in the opening years, asked for by godly parents to be a continual gift, and coming to the child through the parents as its channels in many unsuspected ways.

II. What share in the making of a child is within a parents power?Helplessness and presumption are equally fatal here. To know our limitations is the first condition of success.

1. We cannot make a child to order. Most of us would like to be able to do so; and if we tried, the result would be a curious creature. God reserves this prerogative to Himself. We cannot repeal the awful law of heredity. We continually suffer from the consequences of our parents sins.

2. We cannot, after a certain age, lock up a child in a glass case. If we try to do so, it is usually bad for the case, but much worse for the child.

3. Nor can we padlock a childs mind. Any real or continuous effort to conceal from the growing faculties the laws of the universe, the melancholy facts of the world, the existence of unbelief, will only compel a woeful Nemesis of faith when the padlock is forced open.

4. Much is, however, possible. Much that we can do, and which God expects us to do. There is no nobler opportunity, no more awful talent, no lofter duty, than that of nurturing and training a Christian child in the love and fear of God. By our own life, example, and conversation we can make a good soil for the young plant to grow in, and set a high ideal of motive, and principle, and duty before the young soul, which sees, admires, loves, absorbs, unknowingly. We can train a child from the earliest to obey and to deny itself. We can make them free of the Churchs privileges. We can always give them sympathy and love.Thorold.

Luk. 1:68-79. The Benedictus.Zacharias, the humble father of the greatest human prophet, closes the strain of Old Testament prediction on the threshold of the New Testament. It is his honour to be the first of whom it was said that he was filled with the Holy Ghost. His prophetic song, uttered over the infant forerunner, keeps steadily in view the coming Christ. It belongs to the old economy in its phraseology and tone, while it is filled with the Spirit of the new dispensation. Zacharias speaks at the outset as one of the old prophets risen again, but his closing words might be an extract from an apostolic epistle. To his prophetic glance the Redeemers work is already accomplished. The Holy Ghost has raised this prophetic priest from his incredulity into the full assurance of faith; and, like Isaiah at the beginning of his ministry, he sees in clear perspective the full development of the kingdom of grace. The advent of Christ is that of God looking upon His creatures, visiting them to leave them no more, and redeeming them with a spiritual and eternal deliverance. That salvation was to be provided in the house of David, in performance of the mercy promised to the fathers. But it was a salvation proclaimed by the prophets since the world began, and therefore for the world; it was the oath sworn to Abraham, and therefore an eternal pledge, now virtually redeemed, to the children of faith; and the blessings of the everlasting covenant are personal redemption from those enemies that make God an object of terror, and strength to serve Him in personal holiness of consecration and righteousness of life all the days of human probation. But whatever Old Testament limitation may have seemed to linger in this last prophecy vanishes before the higher influence under which Zacharias blesses his sons commission. In John he beholds the prophet of the Highest (the Highest and the Son of the Highest are one), and his office would be to herald the Light of the world, coming to pour the dayspring from on high on the nations sitting in darkness, and guide the feet of sinners into the way of peaceto announce deliverance from no other yoke than that of evil, salvation by the remission of sins. In due time that greater son will take up his fathers prophecy and point to Israels Lamb of God as taking away the sin of the world. But listening to this closing strain of prophecy, we still observe that the Redeemers dominion is alone exalted; and as yet the mystery of the Passion is kept veiled. All is victory, redemption, peace. The eve of the Incarnation hears no sound but that of rejoicing; for here the order is inverted, and the sorrow of the night will come after the joy of the morning.Pope.

Blessed be the Lord God of Israel.Consider for a moment whether we cannot find evidence in the context of this canticle that it belongs to the time to which it is assigned, and can be referred to no other, without supposing an exquisite literary tact totally alien from apocryphal forgeries. Take this hymn of Zacharias. What should we expect from him? The hope of Jesus Christ and of salvation, rising indeed a little beyond the Psalms, but still in Jewish colours, and under Jewish images. Precisely such is its character. The God whom Zacharias blesses is Israels God. The mighty salvation is in Davids house. It is the fulfilment of prophecy in the pursuance of the promise to Abraham. The whole groundwork of the hymn is Jewish. The time is felt to be a dawn at best, the dayspring from on high; but there are vistas which let us behold the broad light upon the great deep.Alexander.

Redeemed His people.This utterance of Zacharias is something more than a song or poemit is a treatise on salvation.

1. Its Author. The Lord God of Israel.

2. Its cause. On account of the tender mercy of our God.

3. Its essence. Salvation, consisting in remission of sins.

4. Its blessedness and privileges. Delivered serve without fear.

5. Its consequence. Holiness and righteousness.Ibid.

Thanks to God.The best expression of joy, when long cherished desires are at last on the eve of accomplishment, is thanks to God. No wonder then that the first words of the hymn are a burst of blessing of the God of Israel.Maclaren.

The Fervour of the Hymn.It seems to be implied by Luk. 1:64 that this song was uttered immediately on Zacharias regaining his speech. This canticle, which was composed in the heart of the priest during the time of his dumbness, issues solemnly from his lips when they are unsealed, as the molten metal flows from the furnace when an outlet is given to it (Godet).

National Aspirations.The song of Mary expresses her individual feelings, that of Zacharias represents the aspirations and gratitude of the nation whom God has visited. Zacharias does not simply express joyous feelings at the birth of a son, or even exultation at the glorious career that lay before that son. He does not dwell upon his own relationship to the child, and even the child himself is unmentioned, until the mercy of God in Christ has been fully celebrated. As in the case of the Magnificat, no very rigid lines of division need be looked for in this lyrical outburst of praise; but the following are the topics contained in it:

1. Luk. 1:68-70a Deliverer raised up for Israel in one of Davids line.

2. Luk. 1:71-75the nature of the work He was to accomplish is described.

3. Luk. 1:76-77the part to be played by John, as the forerunner of Christ.

4. Luk. 1:78-79the source of this fertilising stream of grace is in the compassion of God towards men.

Luk. 1:68. Visited His people.Four centuries had passed since the last direct communication between heaven and earth. During that time God had appeared, as it were, to be absent: no prophets voice had been heard, no angelic messenger had been seen. In the Old Testament the purpose of Gods visiting His people is generally to judge them; in the New Testament it is to show mercy to them.

Luk. 1:69. A horn of salvation.Cf. Psa. 132:16. This may be reckoned as one of the titles of Christ. The metaphor, appropriate enough in the language of an agricultural people, is taken from a bulls defending itself and attacking enemies with its horns. In Christ power and authority are given

(1) for the deliverance and defence of His people, and
(2) for the defeat and overthrow of all His and their enemies. There is no reference to the horns of the altar as a place of refuge.

Luk. 1:70. His holy prophets.I.e. as the organs made use of for communicating Gods holy will. The prophets did not simply foretell events, they strove to establish and maintain right relations between men and God. Bad men, like Balaam and the old prophet of Bethel (1Ki. 13:11), might sometimes be inspired to predict the future, but only holy men could engage in the work of turning the hearts of the people towards God.

Luk. 1:71. Saved from our enemies.In this song of Zacharias there is more than an anticipation of merely temporal prosperity for the Jewish people. It is the expression of the aspirations and hopes of a pious Jew, waiting for the salvation of the Lord, finding that salvation brought near, and uttering his thankfulness in Old Testament language, with which he was familiar, and at the same time under prophetic influence of the Holy Spirit (Alford).

Luk. 1:72. Promised to our fathers.He bethinks himself of those in the long centuries of the past who had eagerly desired to see the fulfilment of Divine promises of blessedness through Christ, and had died with the desire ungratified; and he speaks of the advent of the Messiah as being an evidence of Gods mercy to the dead as well as to the living. This poetical language is not to be interpreted too literally.

Luk. 1:72-73. John, Zacharias, Elisabeth.It can scarcely be accidental that the names of the Baptist and of his parents correspond to three successive clauses in these verses. John (the grace or mercy of Jehovah)to perform the mercy (Luk. 1:72); Zacharias (God has remembered)to remember His holy covenant (Luk. 1:72); Elisabeth (God hath sworn)the oath which He sware (Luk. 1:73).

Luk. 1:74-75. That we might serve Him.The spiritual element in the aspirations of Zacharias here comes clearly into view: the deliverance of the nation from bondage and oppression is not the great end in view. It is desirable as a means for securing a more perfect service and worship of God.

Without fear.I.e. fear of enemies, without being distracted by worldly cares.

The Nature of True Service of God.The great purpose which God has in view in sending Christ for our redemption is here plainly stated.

1. He would lead us to serve Him: that we should serve Him (Luk. 1:74).

2. He would free us from all distracting careswithout fear (Luk. 1:74).

3. He would have this service to be in spirit and in truthin holiness and righteousness before Himin the discharge of all the duties we owe to Him and to our fellows.

4. He would have us to serve Him thus all our days (Luk. 1:75).

Luk. 1:74. Delivered out of the hand of our enemies.As for the prophetic ideal of the kingdom, it is not so simple a matter to determine as one may be at first inclined to think. The general strain of Hebrew prophecy seems, indeed, to point to such a state of things as Zacharias longed forIsrael delivered out of the hands of her enemies, and serving God without fear and amid prevalent prosperity. Yet there are stray utterances here and there which suggest the doubt whether this idyllic picture was ever to find a place in the realm of reality.Bruce.

The Christians Priestly Service.The priest-prophet Zacharias views the life of all the emancipated children of God as one continuous worship, one endless priestly service: That we should continually do Him worship. One word summed up the whole meaning and purpose of the priestly life of Zachariasto do God service, to be worshipping Him. This word, this Ich Dien of the faithful priesthood, he makes the Ich Dien of every child of God. The one true Priest, whose coming is so near, shall enable all the redeemed people to perform the true service of priests, to celebrate Gods worship in the long festivity of a perpetual freedom. The motto of Christs kingdom of priests comes fitly from the lips of an inspired priest.Alexander.

A Priests Thanksgiving.The prevailing priestly character of Zacharias hymn is somewhat strongly marked. It would have been natural to no one but a priest to cast his Messianic hopes so prevailingly in the moulds of the sanctuary.Warfield.

Luk. 1:76. And thou, child.Zacharias does not say my son: the relation of John the Baptist to him as son is lost sight of in the higher relationship in which he stands to Christ as His prophet and forerunner. Childlit. little child: i.e. though now such a little thing, thou shalt be, etc.

The Lord.This Divine title is here plainly applied to Christ, as it is for Christ that John is to prepare the way.

Prepare His ways.I.e. by convincing the people that they stood in need of redemption from sin rather than of political emancipation. The figure used is an allusion to the well-known practice of Eastern monarchs on their progresses.

Luk. 1:76-77. Salvation.The Benedictus brings before us, with marvellous power and fulness, the great gospel doctrine of salvation. Salvation consisting in remission of their sins. It is evident, from the words of Zacharias, that a knowledge of the true nature of salvation was deeply needed. A false notion of the character of this Divine salvation was spread abroad in Israel. A carnal patriotism was fed by a teaching which corresponded to the miserable politics of the pulpit among ourselves. The distant prospect of political deliverance was substituted for the blessed certainty of spiritual salvation. Therefore Zacharias, in his prophecy, gives the true and sufficient account of the essential character of salvation. The worst slavery is that to evil. Sin is the darkest badge of conquest. Salvation consists in sins forgiven and its blessed consequences.Alexander.

Luk. 1:77. Salvation by the remission of sins.I.e. not by merits of our own, but by betaking ourselves to a free reconciliation with God.

Luk. 1:78-79. The dayspring from on high.The various metaphors used in these verses seem to be borrowed from the following picture: a caravan has lost its way, and is wandering in the desert; the unfortunate pilgrims, overtaken by the night, cast themselves upon the ground, and in the midst of a darkness which appals them wait for death. Suddenly a bright star rises on the horizon and fills the plain with light. The travellers are encouraged by the sight, and rise to their feet; guided by the light of the star, they find the road which brings them to the place where they desire to be.Godet.

Blessings of Christs First Coming.

I. An ideal of life.

II. Illumination.

III. Redemption from sin.

IV. The gift of a new nature.Liddon.

Luk. 1:78. The tender mercy of our God.What would we ever have done if God had not been merciful? There could never have been a soul saved in this world. Not one of us can ever find a refuge at any door save the door of mercy. But here the vilest sinner can find eternal shelter; and not mere cold shelter only, for Gods mercy is tender. We are inside a sweet home. Our refuge is the very heart of God. No mothers bosom was ever so warm a nest for her own child as is the Divine mercy for all who find refuge in it.Miller.

Christ the Light of the World.This figure is used of Christ

(1) by those who prophesied of His coming (Isa. 9:2; Mal. 4:2);

(2) by Himself (Joh. 8:12; Joh. 9:5); and

(3) by His apostles (2Pe. 1:19; Rev. 21:23; Rev. 22:16). Sometimes He is spoken of as the morning star which is the herald and pledge of the coming day, sometimes as the dawn or dayspring, and sometimes as the Sun of righteousness. Just as the sun gives life and warmth to the earth, so Christ creates and nourishes spiritual life in the souls of men.

I. He reveals truth.He shows things as they really are: He makes known what God is and what He requires of man, and puts to flight all the erroneous and superstitious ideas which men in their blindness and ignorance had formed of Him. He also reveals man to himself, and shows him his sinfulness and helplessness and misery, and points out the way by which to pass from sin to holiness, and from death to life.

II. He gives guidance.Not only does He show the way of obedience, but He has Himself walked in it, and calls us to be His followers. By His holy example He reveals to us how we should serve God and man.

III. He gives strength.As life dwindles and grows weak in the absence of the light of the sun, so does it revive and flourish when exposed to its genial influence. In like manner Christ in His own person imparts spiritual vigour to us; by His atonement for sin He banishes the despair which the thought of our past sins is calculated to excite within us, and by the present quickening influence of His Spirit He gives us new supplies of strength that enable us to overcome all difficulties in the way of obedience.

IV. He gives comfort and joy.To those who are downcast and sorrowful He imparts hope, to those that are timid He gives confidence, and to those that are strong in faith He gives help to win even greater victories than any they have yet won. He gives light in virtue of His own Divine nature, and hence it is of a higher kind than that afforded by the teaching and example of even the wisest and holiest of men. He gives, but we receive: there must be a sense of our own insufficiency and weakness, and of the darkness in which by nature we are, before we can profit by the light He gives. There must be spiritual life to be nourished by His beams, or at any rate a longing for what He has to impart; a spiritual senselike the natural sense of sightto take in the light.

Luk. 1:80. The Humanity of Christ.It is somewhat surprising to find the growthcorporeal and moralof John the Baptist and of the Holy One of God spoken of, up to a certain point, in the same language (cf. Luk. 2:40). At least it witnesses that the second was as truly human as the first.

Was in the deserts.The advantages of this holy retirement:

1. Seclusion from the world, from its errors, defilements, and cares.
2. Nearness to Godaway from the noise and tumult of human society the voice of God may be the more clearly heard, communion with Him more perfectly realised. Notice that Johns retirement was not like that of an anchoret, a permanent mode of life: he was in the deserts till the day of his showing unto Israel. Similar instances of temporary seclusion from society are to be found in the lives of Moses and St. Paul, and from time to time in the life of our Lord Himself. From retirement they come forth strengthened for a more efficient service of God and man.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

Butlers Comments

SECTION 5

Paean of Redemption (Luk. 1:57-80)

57 Now the time came for Elizabeth to be delivered, and she gave birth to a son. 58And her neighbors and kinsfolk heard that the Lord had shown great mercy to her, and they rejoiced with her. 59And on the eighth day they came to circumcise the child; and they would have named him Zechariah after his father, 60but his mother said, Not so; he shall be called John. 61And they said to her, None of your kindred is called by this name, 62And they made signs to his father, inquiring what he would have him called. 63And he asked for a writing tablet, and wrote, His name is John. And they all marveled. 64And immediately his mouth was opened and his tongue loosed, and he spoke, blessing God. 65And fear came on all their neighbors. And all these things were talked about through all the hill country of Judea; 66and all who heard them laid them up in their hearts, saying, What then will this child be? For the hand of the Lord was with him.

67 And his father Zechariah was filled with the Holy Spirit, and prophesied, saying,

68Blessed be the Lord God of Israel, for he has visited and redeemed his people, 69and has raised up a horn of salvation for us in the house of his servant David,

70as he spoke by the mouth of his holy prophets from of old,

71that we should be saved from our enemies,

and from the hand of all who hate us;

72to perform the mercy promised to our fathers,

and to remember his holy covenant,

73the oath which he swore to our father Abraham, 74to grant us that we, being delivered from the hand of our enemies,

might serve him without fear,

75in holiness and righteousness before him all the days of our life.

76And you, child, will be called the prophet of the Most High; for you will go before the Lord to prepare his ways,

77to give knowledge of salvation to his people

in the forgiveness of their sins,

78through the tender mercy of our God, when the day shall dawn upon us from on high

79to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace.

80And the child grew and became strong in spirit, and he was in the wilderness till the day of his manifestation to Israel.

Luk. 1:57-66 Birth of the Forerunner: Not much excitement ever came to break the monotony of daily routine in the little town where Zechariah and Elizabeth lived. But when Elizabeth gave birth to a baby boy the whole town was excited. Neighbors and relatives came to help them celebrate. At last Elizabeth and Zechariah knew the fulfillment of parenthood. Now they would have someone upon whom they might shower parental love.

On the eighth day after his birth, friends and kinfolk came to the childs circumcision. Circumcision of male children (Gen. 17:12; Lev. 12:3; Exo. 4:25) and keeping the Sabbath were the two most distinguishing practices that set the Hebrew people off from all the other people of the earth. They were the two most important signs of covenant relationship to Jehovah. Originally the father performed the circumcision (periternein in Greek, meaning literally, a cutting round,). In exceptional cases any adult could perform the rite, even a woman (Exo. 4:25). The child was named at the time of the circumcision ceremony. It made the Hebrew male-child an official member of the covenant and ideally guaranteed him (and his wife and family) his portion of the material blessings Jehovah promised the nation. Old Testament prophets often reminded the Israelites that the outward rite, to have any real efficacy with God, must be accompanied by a circumcision of the heart (meaning faith in God and obedience to His commandments; see Deu. 30:6; Lev. 26:41; Eze. 44:7; Jer. 9:25-26).

Some of the kinfolk were just about to officially declare the babys name Zechariah in honor of its godly father, but the Lord had already told the parents the name was to be Yokhanan (Hebrew) or Ioannes (Greek) or John (English). The name has been a favorite of all languages (Jean, Fr.; Juan, Sp.; Ivan, Russian; Giovanni, It.). It means God has given; God is gracious. Elizabeth stopped the well-meaning kinfolk and insisted the baby must be named John. Not taking her word for it, they made signs to the mute father who confirmed his wifes instructions by writing on a tablet (probably of wax or clay), His name is Yokhanan. There was no doubt in the fathers mind that he had better follow Gods instructions about this child, for it was now evident to him that the direct hand of the Almighty was involved in every aspect of the babys birth (cf. Luk. 1:18 ff). So Zechariahs written instruction proved that he now believed God could do the impossible. Immediately Zechariahs speech was restored and he began blessing God. The mysterious, miraculous happenings struck awe into the hearts of the kinfolk and neighbors gathered. Is God so rigid that when He tells a father and mother exactly what name to give their child, He expects implicit obedience? Indeed, He is! Man may not always understand Gods explicit commands (and God probably does not want man to understand), but God expects man to trust Him enough to obey to the letter. Man certainly has enough recorded evidence that Gods rigid commands are all for mans good. Of course, God has not told all parents what to name their children, but He has told all parents how to rear their children!

The miracles surrounding the birth of John were talked about through all the hill country of Judea. Those who witnessed the miracles agreed, . . . the hand of the Lord was with him. No doubt there were many who remembered these testimonies when John began preaching 30 years later and repeated them to the younger generation so that great multitudes (Mat. 3:5) went out into the uninhabited Jordan river valley to hear him. After all, there had not been a bona fide prophet of God among the Hebrew people for over 400 years.

Luk. 1:67-80 Benediction of the Father: A benediction is a solemn blessing and dedication to God. This is what Zechariah, inspired by the Holy Spirit, pronounced upon his son, John. This beautiful benediction furnishes one of the most significant keys in the New Testament to understand that much of the messianic language of the Old Testament is times-coloring. In other words, Zechariah shows that when an Old Testament prophet predicted the Israelites would be saved from their enemies in the distant future, the prophet was probably referring to the days of the Messiah (whose forerunner was Zechariahs son).

The Lord visiting His people to redeem them is messianic language (cf. Isa. 29:6; Zep. 2:7; Psa. 8:4-6; Heb. 2:6; Act. 15:14). The horn of salvation is messianic (cf. Psa. 132:17; Psa. 148:14; Eze. 29:21); horn is symbolic of power, so the Lamb is pictured with seven horns in Rev. 5:6. Of course, the house of David is messianic (cf. Amo. 9:11; Act. 15:15-18; etc.). It is interesting to tabulate the figurative phrases which according to Zechariah are to be fulfilled in a spiritual way in the Messiah and His kingdom:

visited and redeemed his people . . .

raised up a horn of salvation for us . . .

we should be saved from our enemies, . . . and the hand of all who hate us . . .

perform the mercy promised to our fathers . . .

remember his holy covenant . . . which he swore to our father Abraham . . .

being delivered from . . . our enemies . . . we might serve him without fear and righteousness . . .

Now note especially that Zechariahs son is to be the prophet of the Most High in order to prepare the way of the Lord (Messiah) who will come and accomplish all the above. Whereas the above promises in the Old Testament appear to be future physical blessings, Zechariah makes it plain they will actually be spiritual blessings such as, (a) knowledge of salvation; (b) forgiveness of sins; (c) mercy of God; (d) light; (e) peace. Peter made it plain that the blessings to come through the Messiah predicted by the O.T. prophets found fulfillment in turning every one of you from your wickedness (Act. 3:17-26), and not in physical battles, enemies, warfare, crops, lands and temples. Alfred Plummer notes that as the Magnificat of Mary (Luk. 1:46-55) was modelled on the psalms, so the Benedictus of Zechariah was modelled on the prophecies.

The Greek aorist epeskepsato translated visited is from the verb episkeptomai and is the word from which we get the English, episcopacy, which means literally, over-sight, government, rule. The same Greek word, episkopos, (Act. 20:28; Php. 1:1; 1Ti. 3:2; Tit. 1:7; 1Pe. 2:25) is translated overseer, bishop, elder. The word is used by Zechariah again in Luk. 1:78 and might be literally translated, . . . by the passionate mercies of our God, there will visit (episkepseiai) us a Dayspring (or Branch) from the height . . . The Greek word anatole means literally, a rising up of the sun or stars or east (Mat. 2:1). The Greek anatole word is used in the Septuagint for the Hebrew word Tzemach and is translated Branch or Shoot (see Jer. 23:5; Zec. 3:8; Zec. 6:12). Zechariah is definitely predicting that his son, John, is to be the prophet and way-preparer for The Branch (the Messiah) who is coming to deliver His people from their enemy, set up His kingdom, fulfill Jehovahs covenant, and rule. Furthermore, the Holy Spirit speaking through this aged Hebrew priest, predicts that the dawning of this messianic age will bring light to those who sit in darkness and in the shadow of death which is undoubtedly a paraphrased quotation of Isa. 9:1-7 (cf. Mat. 4:12-15). Zechariahs prophecy goes beyond the provincial confines of the Jewish people and includes the Gentiles. All men who are prisoners of the enemy (Satan) and who walk in darkness are going to be given a Ruler (Mic. 5:2) who will deliver them and guide them into the way of peace. Isaiah said this Ruler was to be the Prince of Peace (Isa. 9:6). Isaiah also said people of his day did not know the way of peace (Isa. 59:8; see comments, Isaiah, Vol. 3, Butler, College Press). Peace in the Hebrew language (shalom) means wholeness, prosperity, usefulness, soundness, harmony. It probably has the same meaning in Greek (eirene) (see the connection between eirene and wholeness in 1Th. 5:23). In the Septuagint shalom is often translated soteria (salvation) (Gen. 26:31; Gen. 41:16, etc.). The peace-offering of the Old Testament is often called the salvation-offering. So the son of Zechariah, John the Baptizer, was born to be the prophet and way-preparer to the Visitor from Heaven, the Ruler-Prince of Peace. No wonder Jesus said, Truly, I say to you, among those born of women there has risen no one greater than John the Baptist, (Mat. 11:11).

John the Baptist lived in the wilderness until the day of his manifestation to Israel. He began his ministry about 26 A.D. in the 15th year of Tiberius Caesar (cf. Luk. 3:1-3). The Greek word eremois (deserts) is like the Hebrew word midhbar which means a place for the driving of cattle, The wilderness of Judea is not totally arid. The area in Johns day was simply uncultivated and mostly uninhabited, yet suitable for pasturage. Johns parents probably died when he was a youngster and from then on he lived a very solitary life. Evidently he had little contact with other people until he was over 30 years of age. He lived an austere and ascetic life, eating locusts and wild honey, drinking no wine or strong drink, and wearing a garment of camels hair with a leather girdle (Luk. 1:14-17; Mat. 3:1-6). He was descended from Aaron, but there is no evidence that he ever practiced priestly duties. Some think he belonged to the sect of the Essenes, an ascetic, communal group of Jews who lived in the Qumran community just west of the Dead Sea. There is no evidence for that whatsoever. As Hobbs says, Other than his ascetic life and his opposition to the status quo of Judaism there is no resemblance between them. Indeed, in many ways they were quite the opposite of one another. Plummer notes two vital differences: John preached the kingdom of God; the Essenes preached isolation. The Essenes abandoned society; John the Baptist sought to reform it. Luke infers that John lived and roamed through these uninhabited hills from childhood and there he kept on growing stronger and stronger in both physique and spirit. It is not said of John, like Jesus, that he grew in favor with man! John did have disciples, however the picture we get of John (Mat. 3:1-6; Luk. 3:1-3; Mar. 1:1-8; Joh. 1:6-8; Joh. 1:19-36; Joh. 3:22-26; Mat. 11:2-19; Luk. 7:18-35; Mat. 14:1-12; Mar. 6:14-20; Luk. 9:7-9) is of a tough, austere, hermit-like, fiery-tempermented, booming-voiced, righteously-indignant preacher, with no close friends. People were awed by his demeanor and swayed by his preaching. Many followed him trying to learn (disciples) all they could from him. His light burned brightly and penetratingly, but only for a moment. It quickly faded in favor of the Sun of Righteousness (Mal. 4:1-6) and was then extinguished by the wicked Herodias. This child born to Zechariah and Elizabeth was a true child of destiny!

STUDY STIMULATORS:

Why were Elizabeth and Zechariah so insistent that their child should be named John? What difference would it have made if they had called him Zechariah?

Does God really intend that men follow His directions minutely when He specifies details?

Would the miracles surrounding Johns birth be of benefit to anyone other than his aged parents?

Does the figurative language of Zechariahs Benedictus help you understand the way Old Testament prophets used figurative language? It should!

How do you know that the visit of the Lord to man is more than a social thing?

Do clothes make the man? Would John the Baptist be turned down by most modern pulpit committees because he tended to be a loner and had no out-going personality? Is his behavior and personality really the pattern for preachers? (See Mat. 11:16-19.)

Appleburys Comments

Elizabeth Gives Birth to a Son
Scripture

Luk. 1:57-80 Now Elizabeths time was fulfilled that she should be delivered; and she brought forth a son. 58 And her neighbors and her kinsfolk heard that the Lord had magnified his mercy towards her; and they rejoiced with her. 59 And it came to pass on the eighth day, that they came to circumcise the child; and they would have called him Zacharias, after the name of his father. 60 And his mother answered and said, Not so; but he shall be called John. 61 And they said unto her, There is none of thy kindred that is called by this name. 62 And they made signs to his father, what he would have him called. 63 And he asked for a writing tablet, and wrote, saying, His name is John. And they marvelled all. 64 And his mouth was opened immediately, and his tongue loosed, and he spake, blessing God. 65 And fear came on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judaea. 66 And all that heard them laid them up in their heart, saying, What then shall this child be? For the hand of the Lord was with him.

And his father Zacharias was filled with the Holy Spirit, and prophesied, saying,

Blessed be the Lord, the God of Israel;

For he hath visited and wrought redemption for his people,

And hath raised up a horn of salvation for us In the house of his servant David

(As he spake by the mouth of his holy prophets that have been from of old),

Salvation from our enemies, and from the hand of all that hate us;

To show mercy towards our fathers, And to remember his holy covenant;

The oath which he sware unto Abraham our father,

To grant unto us that we being delivered out of the hand of our enemies

Should serve him without fear,

In holiness and righteousness before him all our days.

Yea and thou, child, shalt be called the prophet of the Most High:

For thou shalt go before the face of the Lord to make ready his ways;

To give knowledge of salvation unto his people

In the remission of their sins,

Because of the tender mercy of our God,

Whereby the dayspring from on high shall visit us,

To shine upon them that sit in darkness and the shadow of death;

To guide our feet into the way of peace.
80 And the child grew, and waxed strong in spirit, and was in the deserts till the day of his showing unto Israel.

Comments

the Lord had magnified his mercy.Zacharias and Elizabeth had been childless for a long time. The Lord showed mercy on them, and Elizabeth brought forth a son as the angel promised Zacharias. These godly parents considered it a privilege to rear a son to serve the Lord. Many parents feel the same way about it today, A revival of that wholesome attitude toward family life is needed in many instances today.

The angel of the Lord had instructed Zacharias to call him John. The name means the Lord is gracious. It was to remind all who knew the facts about his birth that Gods favor was soon to be made known through Christ, the One of whom John was to be the forerunner.
All who heard about these unusual things were filled with a sense of reverence for God. It was only natural that they should ask, What then shall this child be?

prophesied.Zacharias was a devout man; but the expression filled with the Spirit refers to the fact that he was inspired by the Holy Spirit as he spoke about the mission of John and of Jesus.

He praised God who had provided redemption for His people, Redemption means release, and the New Testament it usually means release from the slavery of sin. Christ redeemed His people by His blood (Eph. 1:7). He is also the horn of our salvation, for it is by His power that salvation is brought to all who believe, whether Jew or Greek (Rom. 1:16). This horn of salvation was raised up in the house of Gods servant David. The Bible repeatedly emphasizes this truth: Christ was born of the seed of David. See Psa. 89:3-4; Jer. 23:5; Rom. 1:3-4.

prophet of the Most High.John was the last of the prophets who prophesied before Christ. Jesus, speaking about John, said that he was more than a prophet. He had the privilege of presenting Messiah to Israel. They had been waiting for Him so long (Luk. 7:26; 1Pe. 1:10-12). His coming was like the dawning of the new day. It brought light and life to those who sat in darknessthe darkness of sin and death.

the child grew.The reference suggests the normal growth and development of the child. Nothing is known about his life or his parents during the period between his birth and his appearance to Israel. It is natural to suppose that the parents who were old when he was born had died before he began his ministry. Perhaps his seclusion made his appearance in the wilderness as a prophet all the more startling to Israel.

Summary

Luke was ready to write to Theophilus. His papyrus roll was on his writing table. Before him were the records of his investigation into the thrilling story of Jesus the Son of God and the Son of Man. Perhaps Marks Gospel and maybe Matthews too were there before him. He was eager to write the whole story, for he was convinced that it would give Theophilus the confidence he needed in these things in which he had already been instructed.
As he thought of all the things that might be written and looked at the one papyrus roll, he knew that it would never hold all that he wanted to say. He would have to write a second letter to Theophilus, but just now he would tell about all the things that Jesus began both to do and to teach and bring the story to a climax with the account of His crucifixion, the evidence of His resurrection, and the story of His ascension that took place just after He had told His disciples to preach the gospel to all the nations, beginning at Jerusalem. In the second letter he would tell how the apostles preached the gospel of Christ in Jerusalem, then Judea and Samaria, and finally how Paul and his companions of whom Luke was one brought the gospel to Rome.
His first problem was to determine the point at which to begin. He probably knew how Mark had plunged into the story of the ministry of Jesus without telling about the birth of John or the birth and childhood of Jesus. He may have known that Matthew began with the birth record of Jesus Christ the son of David and the son of Abraham. But as he thought of Theophilus, who like himself was a Greek, he decided to begin at the first of the story and tell about the birth of John and the birth of Jesus who, as he had become thoroughly convinced, was the Son of God and the Son of Man.
Theophilus would need to be fully assured that the birth of Jesus was the result of a miraculous conception. He made his point clear with the presentation of the facts about which he had made careful investigation. And to make this even clearer, he told about the birth of John. Johns parents were a childless elderly couple, but God showed His mercy toward them and sent the angel to tell Zacharias that Elizabeth was to bear a son and that he was to name him John. But Jesus was born of the virgin Mary, The angel told her that although she knew no man, she would conceive and bear a Son and name Him Jesus. The power of God exercised by the Holy Spirit would accomplish this. For that reason, the child would be called the Son of God.
Luke wanted Theophilus to be able to read the words of praise spoken by Mary, the humble servant of the Lord, as she thought of Gods mercy toward her and toward His people. Her words magnified the Lord. He also told about the words spoken by Zacharias the father of John. He praised God for His tender mercy and for the light that was to shine upon those who sat in darkness waiting for the new day.

Questions

Why did Luke undertake the task of writing the Life of Christ?

How did he prepare for the task?

What was his aim in writing?

Who was Theophilus?

At what point did he begin his record of the Life of Christ?

Who was Herod?

What did Luke say about Zacharias and Elizabeth?

What was Zacharias doing when the angel appeared to him?

What did the angel say about the mission of John?

10.

What is meant by the spirit and power of Elijah?

11.

What effect would Johns message have on the fathers?

12.

What happened to Zacharias as a sign by which he knew that the promise of the angel would be fulfilled?

13.

What evidence does Luke present to show his conviction that Jesus was born of the virgin Mary as the result of a miraculous conception?

14.

What was Marys relation, at the time of the angels announcement, to Joseph?

15.

Why, when, and how did Jesus receive the throne of David?

16.

What was said about the duration of His kingdom?

17.

Why was Jesus called the Son of God?

18.

Where did Zacharias and Elizabeth live?

19.

What did Luke mean when he said that Elizabeth was filled with the Holy Spirit?

20.

Why was Mary to be called blessed among women?

21.

What did Luke say about Marys response to the announcement of the angel?

22.

What promise made to Abraham was fulfilled by the coming of Jesus?

23.

How does Luke carefully distinguish between the facts about the birth of John and the facts about the birth of Jesus?

24.

What did the people say when they learned about the birth of John?

25.

How is their question answered by the words spoken by Zacharias as he was inspired by the Holy Spirit?

26.

What is known about John from the time of his birth to the time of his appearing as a prophet to Israel?

Fuente: College Press Bible Study Textbook Series

5. BIRTH OF JOHN THE BAPTIST, Luk 1:57-80 .

57. Brought forth a son See note on Mat 3:1.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Now Elisabeth’s time was fulfilled that she should be delivered, and she brought forth a son.’

The time for John’s birth arrived, and all went smoothly, and he was safely born. In days when firstborn births often did not go smoothly it would be seen as a great moment for rejoicing.

Fuente: Commentary Series on the Bible by Peter Pett

Elisabeth’s Child Is Born and Zacharias’s Tongue Is Loosed and The News of the Remarkable Events Go Round the Neighbourhood (1:57-65)

The time came round for the birth of Elisabeth’s baby and again the family and friends were to be shaken, for first Elisabeth insisted that the baby be called John, then Zacharias insisted on the same, and then finally Zacharias was able to speak again. With the birth and circumcision of John dumbness in Israel was finished and God now had a voice through which to speak. God was gently bringing home what a wonderful event was taking place.

This passage can be analysed as follows:

a Now Elisabeth’s time was fulfilled that she should be delivered, and she brought forth a son.

b And her neighbours and her kinsfolk heard that the Lord had magnified his mercy towards her, and they rejoiced with her.

c And it came about on the eighth day, that they came to circumcise the child; and they would have called him Zacharias, after the name of the father, and his mother answered and said, “Not so, but he shall be called John.” ’

d And they said to her, “There is none of your kindred who is called by this name.

c And they made signs to his father, what he would have him called. And he asked for a writing tablet, and wrote, saying, “His name is John.” And they all marvelled.

b And his mouth was opened immediately, and his tongue loosed, and he spoke, blessing God.

a And fear came on all who dwelt round about them, and all these sayings were noised abroad throughout all the hill country of Judaea.

In ‘a’ the time of John’s birth approaches, and in the parallel all that was connected with it spreads awe around the area. In ‘b’ the neighbours and kinsfolk rejoice, and in the parallel Zacharias is at last able to join in the rejoicing. In ‘c’ Elisabeth insists that he be called John, and in the parallel Zacharias insists that he be called John. Central in ‘d’ are the words drawing attention to the fact that the particular name ‘YHWH is gracious’, given to the baby, is stressing that he is separated to God even in his naming. He is not ‘of the family’, he is ‘of God’.

Fuente: Commentary Series on the Bible by Peter Pett

The Prophecy of Zacharias In Luk 1:57-80 we have the prophecy of Zacharias that Jesus would be the Saviour of the World, and his son would be the prophet of the Highest.

Outline Here is a proposed outline:

1. The Birth of John the Baptist Luk 1:57-66

2. The Prophecy of Zacharias Concerning the Ministry of John Luk 1:67-80

Luk 1:57-66 The Birth of John the Baptist Luk 1:57-66 records the birth of John the Baptist. Luke records the purpose of John the Baptist’s ministry according to the prophecies given before his birth (Luk 1:17; Luk 1:76-79), which was to prepare for the coming of the Messiah through preaching repentance of one’s sins and faith in God.

Luk 1:17, “And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.”

Luk 1:76-79, “And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways; To give knowledge of salvation unto his people by the remission of their sins, Through the tender mercy of our God; whereby the dayspring from on high hath visited us, To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace.”

Luk 1:58 Comments The angel said to Zechariah that “many shall rejoice at his birth.” (Luk 1:14)

Luk 1:14, “And thou shalt have joy and gladness; and many shall rejoice at his birth.”

Luk 1:61 Comments The tradition in Africa for naming children is similar to those of biblical times. An African child received several names from its parents or relatives. Unlike the American tradition of being given the family’s last name, the child is identified by its several names, which are handed down from generation to generation. Each African name identifies a person to a particular tribe. It would be unheard of for an African child to receive a name outside of its family and tribe.

Luk 1:67-80 The Prophecy of Zacharias Concerning the Ministry of His Son John In Luk 1:67-80 we have the record of the prophecy of Zacharias concerning the ministry of his son John.

Luk 1:67 And his father Zacharias was filled with the Holy Ghost, and prophesied, saying,

Luk 1:67 Comments See a similar prophetic event in 2 Chronicles when the Spirit of the Lord came upon Jahaziel the son of Zechariah:

2Ch 20:14, “Then upon Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, a Levite of the sons of Asaph, came the Spirit of the LORD in the midst of the congregation;”

Luk 1:70 Comments The books of the Old Testament were delivered to Israel through the office of the prophet, while the New Testament books were written by those in the office of the apostle.

Luk 1:76 Comments The Gospel of Luke places emphasis upon the office and ministry of Jesus Christ as a Prophet. Jesus is referred to as a prophet five times in the Gospel of Luke (Luk 1:76; Luk 7:16; Luk 7:39; Luk 13:33; Luk 24:19). In contrast, Jesus is referred to a prophet by Matthew on two occasions (Mat 21:11; Mat 21:46), by John on two occasions (Joh 7:40; Joh 9:17), while Mark makes no such reference.

Luk 1:76, “And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways;”

Luk 7:16, “And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people.”

Luk 7:39, “Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner.”

Luk 13:33, “Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem.”

Luk 24:19, “And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people:”

Luk 1:80 Comments It can be speculated that before his public appearance, John the Baptist lived among the Essenes, a devout group of Jews who separated themselves from society by forming a desert community, with strict codes of conduct. John’s characteristics of separation from society (Luk 1:80), his simple dress and apparent poverty (Mat 3:4), his lifestyle of celibacy, and his proclamation against that which is evil (Mar 1:4-5, Luk 3:7), his use of purification rites through water baptism (Mat 3:6), his call to share what ones owns with his fellowman (Luk 3:11), his message to live at peace among others (Luk 3:14), are also found among the ancient Jewish Essene society of the first century, as describe by the Jewish historian Josephus. [149] While the Essenes restricted their membership to Jews, John the Baptist renounced such racism by saying, “And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham.” (Mat 3:9) John also emphasized the impending judgment of God (Mat 3:12), as did the Essenes.

[149] Josephus writes, “For there are three philosophical sects among the Jews. The followers of the first of whom are the Pharisees; of the second the Sadducces; and the third sect, who pretends to a severer discipline, and called Essenes. These last are Jews by birth, and seem to have a greater affection for one another than the other sects have. These Essenes reject pleasures as an evil, but esteem continence, and the conquest over our passions, to be virtue. They neglect wedlock, but choose out other persons’ children, while the are pliable, and fit for learningThese men are despisers of riches, and so very communicative as raises our admiration. Nor is there any one to be found among them who hath more than another… Nor do they allow of the change of garments, or of shoes, till they be first entirely torn to pieces or worn out by time After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over They are eminent for fidelity, and are the ministers of peace; whatsoever they say also is firmer than an oath; but swearing is avoided by them, and they esteem it worse than perjury. ( Wars 2.8.2-5)

Fuente: Everett’s Study Notes on the Holy Scriptures

The Birth of John the Baptist.

The birth and circumcision of John:

v. 57 Now Elisabeth’s full time came that she should be delivered; and she brought forth, a son.

v. 58. And her neighbors and her cousins heard how the Lord had showed, great mercy upon her; and they rejoiced with her.

v. 59. And it came to pass that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father.

v. 60. And his mother answered and said, Nat so; but he shall be called John.

v. 61. And they said unto her, There is none of thy kindred that is called by this name.

v. 62. And they made signs to his father how he would have him called.

v. 63. And he asked for a writing-table, and wrote, saying, His name is John. And they marveled all.

For Elisabeth the time was now fulfilled, according to the promise of God and the course of nature. A son was born to the aged parents, as God had promised through the angel. Now Elisabeth no longer hid herself and shut herself away from the interest of friends and neighbors. Those that were living near as well as the relatives at a distance heard the news very soon. Note: The text expressly states that the Lord had made great His mercy upon Elisabeth; it was His favor and grace that was here made evident. And everywhere there was rejoicing with the happy parents. On the eighth day, those that were concerned in the festival came together, chiefly the relatives, for this was the day of circumcision according to. God’s command, at which time the name was usually given to the child. Their unanimous opinion was that the name of the boy should be Zacharias (conative imperfect or imperfect of repeated action), not that this had been a binding custom among the Jews, but because the only boy would fitly bear the name of the father. But here Elisabeth objected. Zacharias had, in the meantime, communicated to her the story of the wonderful appearance in the Temple, and she knew the name which the Lord had selected. This name, John, she now mentioned. To this they promptly voiced the objection that such a name, prevalent as it was among the Jews, was not found in her family. So they turned to Zacharias, who had heard the whole altercation and was quick to grasp their meaning as they looked expectantly at him. He therefore intimated that he wanted a writing-table, probably a small wax tablet, such as were in general use at that time, upon which the writing was done with a stylus. And then he wrote, he said in writing and probably spoke at the same time: John is his name. His form of putting it left no alternative, the matter was fully and completely settled at this time. God’s command was carried out to the letter. The punishment for his lack of faith was now removed, and speech returned to him. Thus God has pity on His children when they have faltered or fallen, He helps them to conquer the evil with good and unbelief with belief. And thus faith is enabled to grow all the stronger, since all doubts have been conquered by the Word of God. But the assembled company wondered at this strange agreement of the parents in giving a name which was unusual in their family. It was their first intimation that this child was truly exceptional.

Fuente: The Popular Commentary on the Bible by Kretzmann

Luk 1:57 f. .] genitive governed by : the time, which had to elapse until her delivery. Comp. Luk 2:7 ; Luk 2:22 ; Gen 25:24 .

. . .] that He has magnified (Mat 23:5 ; 2Co 10:15 ; 1Sa 12:24 ), namely, by this birth still bestowed, contrary to all expectation, in which they saw a proof of especially great divine compassion. The expression is quite as in Gen 19:19 .

] they rejoiced together with her. Others, like Valckenaer (following the Vulgate): they congratulated her (see on Phi 2:17 ). The former is more appropriate on account of Luk 1:14 ; and comp. Luk 15:6 ; Luk 15:9 .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

(57) Now Elisabeth’s full time came that she should be delivered; and she brought forth a son. (58) And her neighbours and her cousins heard how the Lord had shewed great mercy upon her; and they rejoiced with her. (59) And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. (60) And his mother answered and said, Not so; but he shall be called John. (61) And they said unto her, There is none of thy kindred that is called by this name. (62) And they made signs to his father, how he would have him called. (63) And he asked for a writing table, and wrote, saying, His name is John: and they marvelled all. (64) And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. (65) And fear came on all that dwelt round about them: and all these sayings were noised abroad, throughout all the hill country of Judea. (66) And all they that heard them laid them up in their hearts, saying, What manner of child shall this be! and the hand of the Lord was with him.

It was a custom among the Jews, though we do not find in the word of God a precept to this effect, to give the child a name at circumcision. And it was also customary, for the person, who performed the act of circumcision, to accompany it with a blessing. So that it could be no ordinary character that did it, and very generally it was the father. See Gen 17:23 . But the dumbness of Zacharias, it is most likely, prevented in the present instance, his performing the service. For the name which those present intended to give the child, seems to imply as much. And when they made signs to his father on the subject, it is said, that he asked for a writing table for this purpose; that is, he made signs to have a writing table, so to do; for the dumbness of Zacharias was still upon him, until the name of John was fully given, according to the angel’s declaration. (See Luk 1:13 .) Elizabeth’s determining this name for her son, might have been taught her from her husband, who probably, notwithstanding his loss of speech, might have had the ability of informing her by sign, somewhat of the vision he had received. But I confess, that I am rather inclined to think, that the chastisement for unbelief on Zacharias, deprived him of this ability; and that Elizabeth, being full of the Holy Ghost, (see Luk 1:41 .) derived her knowledge from an higher source. The immediate liberation given to Zacharias’s tongue when the prediction of the angel was fulfilled, became an additional testimony to the whole of this wonderful affair. And we may well suppose , as is here recorded, the astonishment produced in the minds of all that heard it.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

57 Now Elisabeth’s full time came that she should be delivered; and she brought forth a son.

Ver. 57. And she brought forth a son ] The voice of the Lord maketh the hinds to calve, Psa 29:9 , though of all other brute creatures they bring forth with greatest trouble, bowing themselves bruising their young, and casting out their sorrows, Job 39:4 ; Job 39:6 . How much more will he help his dear handmaids!

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

57 79. ] BIRTH AND NAMING OF JOHN THE BAPTIST.

Fuente: Henry Alford’s Greek Testament

Luk 1:57-66 . Birth of John .

Fuente: The Expositors Greek Testament by Robertson

Luk 1:57 . , was fulfilled, the time for giving birth arrived in due course of nature.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Luk 1:57-58

57Now the time had come for Elizabeth to give birth, and she gave birth to a son. 58Her neighbors and her relatives heard that the Lord had displayed His great mercy toward her; and they were rejoicing with her.

Luk 1:57 For Jews the birth of a child, especially a son, was a blessing from God. Elizabeth had been childless for so long and now had delivered a healthy boy!

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

full time = fulfilled time.

and. Note the Figure of speech Polysyndeton (App-6) throughout the passage verses: Luk 1:57-67, eighteen “ands”.

brought forth. Greek gennao. Correctly rendered here, of the mother. Used of the father it = beget. See note on Mat 1:2.

Fuente: Companion Bible Notes, Appendices and Graphics

57-79.] BIRTH AND NAMING OF JOHN THE BAPTIST.

Fuente: The Greek Testament

Luk 1:57-80

4. BIRTH AND CIRCUMCISION OF JOHN

Luk 1:57-80

57 Now Elisabeth’s time was fulfilled-Luke now dismissed the history concerning Mary until her journey with Joseph to Bethlehem. (Luk 2:1.) Mary left Elisabeth, it seems, just before the birth of John; she may have done so, wishing to avoid the excitement of the occasion, and the observation of such an assemblage. The birth of John the Baptist was soon after Mary’s departure, probably in the spring. According to the promise of Gabriel, at the proper time, a son was born to Zacharias and Elisabeth; as the prediction of the angel was fulfilled in this particular, so we may expect every prophecy concerning John to be fulfilled.

58, 59 And her neighbors and her kinsfolk heard-When the kinspeople heard that Elisabeth had brought forth a son, they were ready to congratulate her on being blessed even in her old age; very likely they were more enthusiastic since hope had been lost in her becoming a mother. “They rejoiced with her”; it was a happy occasion for Elisabeth and her neighbors and kinspeople with her; thus early began to be fulfilled the prediction of the angel as recorded in verse 14. There was a similar rejoicing at the birth of Obed. (Rth 4:14-17.) “And it came to pass on the eighth day, that they came to circumcise the child.” According to the patriarchal custom and the Mosaic law the male child was to be circumcised on the eighth day. (Gen 17:12; Lev 12:3.) If the eighth day came on the Sabbath, the rite was not postponed. (John 7 22, 23.) According to the Jewish traditional law, ten persons were required to be present as witnesses to the circumcision; hence the presence of relatives and friends. Circumcision was enjoined upon Abraham as a token or covenant sign, and was to be performed upon all his male descendants and upon every male that was admitted within the folds of the Jewish nation. (Gen 17:9-14.) It was an essential condition of Jewish nationality; Paul speaks of it also as “the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision:that he might be the father of all them that believe.” (Rom 4:11.) Circumcision was the attestation of Abraham’s justification by faith; it became a type of the cleansing of the heart, as Paul says “circumcision is that of the heart, in the spirit not in the letter.” (Rom 2:29.) “For we are the circumcision, who worship by the Spirit of God, and glory in Christ Jesus, and have no confidence in the flesh.” (Php 3:3.)

60, 61 And his mother answered and said, Not so;-Evidently Zacharias had in some way communicated to Elisabeth that his name, according to the instruction of the angel (verse 13), should be “John” or Elisabeth had received instruction by inspiration as to the name of her son. When the friends persisted at his circumcision in calling him “Zacharias,” Elisabeth positively refused to sanction the name Zacharias and declared that he should be called John. The custom of naming children after some connection of the family was urged as a ballad of objection against the name John; it was fitting that the harbinger of the new dispensation should have a name not found among his natural connections, as “Jesus” is not found among our Lord’s ancestors. It was a common usage then, as in all ages, to name at least one son for the father; this law of usage the neighbors and relatives insisted should be followed but the Lord had overruled it and had named him John before his birth. “John” means “Jehovah’s gift,” and was a very appropriate name for this child, as he was a gift from Jehovah.

62-64 And they made signs to his father,-The neighbors and friends were surprised at Elisabeth’s positive refusal to let him be called Zacharias; she had spoken with such emphasis that they thought it useless to argue with her any longer, so they “made signs to his father” and asked what his wish was the fact that they “made signs” with the head or hands or both shows that Zacharias was deaf as well as dumb. They assumed that the father had a wish in the case, and that his wish would settle the matter. In fact, the original Greek implies that the question was so put as to demand a definite reply; more literally “they made signs as to what he is”; that is, what is his name.

And he asked for a writing tablet,-Zacharias made signs and asked for “a writing tablet” that he might give answer; he probably asked for that which he had used for nine months as a means of communicating with his wife and others. The instrument of writing then was probably a light board covered with wax and a sharp iron instrument for a pen; the iron was broad and smooth at one end for smoothing the wax and sharp at the other for writing. Zacharias wrote a simple statement-“his name is John.” This means that the child had already been named and that they had nothing to do with it. The neighbors and friends all “marvelled.”

And his mouth was opened immediately,-Zacharias had been smitten with dumbness from the time the angel Gabriel announced to him that he should have a son; Zacharias had asked for a sign in his unbelief that the angel had truly informed him, and the sign of his dumbness was given. Zacharias had faithfully followed the instruction of the angel and had given his son the name “John,” and at that eventful moment the tongue of Zacharias was loosed, and his soul was filled with praise and his glad tongue gave it suitable expression. The naming of the child was an evidence of Zacharias’ restored faith; in apprehending the full meaning of the name John, “one whom God has graciously given,” he accepted in full confidence all that had been foretold. The first use of his recovered speech was not in complaint, nor in conversation with his wife or friends, but in praising or blessing God. He blessed God, not merely for himself, but for the child, and for what God was about to do for his people by the Messiah and his forerunner.

65, 66 And fear came on all that dwelt—“Fear” means religious awe on account of the evident display of divine power; fear has always been the first effect produced on man by the consciousness that heavenly beings are entering into nearer and unusual intercourse with man. All in the immediate neighborhood of the city of John’s birth, probably Hebron, were greatly impressed by the scenes which had transpired. “All these sayings were noised abroad throughout all the hill country of Judaea”; these things were talked of everywhere and told abroad; this means the circumstances regarding John’s birth became the great topic of conversation in all the hill country of Judea, but it seems that they did not reach Jerusalem. The people knew of Zacharias’ affliction of dumbness; they had heard rumors of the events connected with the birth of John; now Zacharias gives his son an unusual name, which was given by the angel, and now for the first time in nearly a year he breaks his long silence. The people would remember these when John began preaching the gospel of the kingdom.

And all that heard them laid them up in their heart,-By this we are to understand that there were certain manifestations of divine favor toward the child events which would be noticed by observers living in Hebron, but which Luke did not see fit to record. Many absurd legends were propagated in the early ages of the church concerning the period which intervenes between the births of John and Jesus and their public ministry, but we may be safe in rejecting them; if the inspired writers had seen fit, they could have given them to us. They observed that the hand of the Lord was with him; the guidance, protection, and blessings of God, including the gracious influences of the Holy Spirit, were with John. Luke here gives a glimpse of John’s early history, intimating both the continued fulfillment of the angel’s words and also the realization of the expectations awakened among the people at his birth.

67-75 And his father Zacharias was filled with the Holy Spirit,-The spirit of prophecy had ceased with Malachi, but now, after about four hundred years, it is given again. Zacharias was filled with the Holy Spirit, and in a strain of sacred rapture he “prophesied.” A prophet was one who was used by God as a means of communicating his will, even though he may not predict any future events. (Gen 20:7; Joh 4:19.) A prophet was God’s mouthpiece to the people. Zacharias spoke as the prophets did of old. (2Pe 1:21.) God generally chose holy men as prophets, yet sometimes he has inspired even wicked men. (Num 23:5; Num 24:11.)

Blessed be the Lord, the God of Israel;-The song of Zacharias is a hymn of thanksgiving and a prediction of John’s relation to Christ; it is Messianic in its character; Christ is its theme, and it is John’s glory to be forerunner of Christ. Its structure is in the form of Hebrew poetry, and abounds in Hebrew idioms. Zacharias probably committed it to writing, and copies of it were very likely preserved, and Luke had a copy of it. The song consists of two parts: (1) Blessing God for the true spiritual salvation in fulfillment of his promises. (Verses 68-75.) (2) Presenting John as the prophet and herald of the Messiah, the one who was to prepare the way for the Christ. (Verses 76-79.) “Blessed be the Lord, the God of Israel.” It seems natural for Zacharias to praise Jehovah; his restored speech is used first in blessing God under the inspiration and guidance of the Holy Spirit. To bless God is not only to acknowledge and proclaim his infinite and eternal blessedness, but to render to him ascriptions of praise and thanksgiving.

As he spake by the mouth of his holy prophets-This verse is parenthetical; Mary had ended her song (verse 55) with a parenthetical statement, and Zacharias begins his with such an expression; he alludes to the burden of ancient prophecy; it seems that Zacharias begins where Mary left off. God spoke through his holy prophets. “For no prophecy ever came by the will of man: but men spake from God, being moved by the Holy Spirit.” (2Pe 1:21.) The burden of prophecy had been the future Messiah. “For the testimony of Jesus is the spirit of prophecy.” (Rev 19:10.) Zacharias refers in general to the ancient prophets and most naturally to all who uttered predictions regarding the Christ. The first promise of a Redeemer was made by Jehovah himself in the garden of Eden. (Gen 3:15.) This was the fountainhead of the stream of prophecy, which flowed down the ages in an ever widening and deepening channel until it ended in the great Redeemer.

Salvation from our enemies,-The salvation here is explanatory of and the result of the “horn of salvation for us,” referred to in verse 69: the thought in verse 69 is now taken up after the parenthesis. This was a spiritual deliverance from spiritual enemies, since serving God “in holiness and righteousness before him all our days” (verse 75) was to be the result of this salvation. Zacharias may have connected this with the deliverance from the political oppression of Herod and the Romans, expecting national exaltation with the highest religious prosperity like that in the days of David and Solomon; however it seems that he must, under the influence of the Holy Spirit, have been chiefly speaking of a salvation from the bondage of individual and national sins.

To grant unto us that we being delivered-The covenant that Jehovah made was a “holy covenant”; it was a “holy covenant” because it originated in holiness and was productive of holiness in the saved from all injustice and unrighteousness and from every imperfection. (Rom 3:26.) God remembered his oath for the purpose of performing or granting its fulfillment; hence he exercised mercy in remembering his holy covenant and performing his oath to grant deliverance to his people. It was of the greatest importance in the mind of Zacharias that they should serve God “without fear,” and hence he makes it prominent.

76-80 Yea and thou, child, shalt be called the prophet-At this point the song of Zacharias begins its second part. After giving vent to his gratitude for the coming and blessing of the Messiah, Zacharias now first mentions his son, whom he addressed in language of great beauty, yet he speaks of him only as the prophet and forerunner of him whose glorious mission and salvation he was now celebrating. John was called here “the prophet of the Most High”; he was the messenger of God spoken of by Malachi. John was a prophet not only as a preacher of truth, but also as the foreteller of Christ’s coming and of the vengeance that should befall the Jewish nation for its impenitence and unbelief. The preeminence of Jesus is here designated by the “Most High.” John’s mission is also outlined here when Zacharias said that he should “go before the face of the Lord to make ready his ways.” John is likened to one going before an oriental monarch and preparing the way for him. Christ is first, John secondary; Zacharias so recognizes this relation between John and Jesus. There seems to be a clear reference here to the prophecies in Isa 40:3 and Mal 3:1. The divine nature of Jesus as the Messiah is brought to view here by the application of the name “Lord” to him. John was to prepare the way for Jesus by pointing out the sins of the people and leading them to repentance.

To give knowledge of salvation-This expresses the object of John’s going before Jesus to prepare his way; John awakened in the people a conception of their need of a spiritual emancipation and of the necessity of repentance and reformation of life, and pointed to Jesus as the Lamb of God that taketh away the sin of the world. John thus taught and heralded the salvation which Christ was to bring, and put the people in preparation for it. This knowledge should lead them unto “the remission of their sins.” John was to give a knowledge of a salvation consisting in the forgiveness of sins. Before Christ came there was not a clear understanding of the method by which God could grant the full forgiveness of sins, and hence the knowledge of this was the great need of the Jews and of the world.

Because of the tender mercy of our God,-The knowledge of the remission of sins, as well as the salvation from sin, is through the tender mercies of God. It is also through the tender mercy of God that Christ, man’s Redeemer, should come. “Whereby the dayspring from on high shall visit us.” Literally, “dayspring” means “the rising” of the sun, or “the dawn of a heavenly day.” We have here a reference to prophetic terms: “But unto you that fear my name shall the sun of righteousness arise with healing in its wings and ye shall go forth, and gambol as calves of the stall.” (Mal 4:2.) This seems to compare the coming of the Christ and the dawn of a better day to the heavenly bodies, which do not come from beneath the horizon, but as it were from the very zenith. With prophetic vision Zacharias saw the dawn already beginning and the Messiah coming.

To shine upon them-The purpose of the coming of Christ is here given; he was to give light to the people and to illuminate all who sat “in darkness and the shadow of death.” The dark, terrible, and dismal condition in which the people had been wrought by sin was to be removed by dispelling the darkness of spiritual death, and giving light through the Christ. This was to be done by his guiding “our feet into the way of peace.” They were to be led by Christ into that course of life which is attended with peace of conscience and led to eternal peace. The gospel of Christ shows us the only way to peace with God. The coming of Christ is like the day-dawn that comes to the weary and benighted traveler in the darkness of the most dismal night, and enables him to pursue his journey in paths of peace and safety. The hymn of Zacharias closes grandly with the boundless prospect in the future for eternal and supernal happiness.

And the child grew,-Luke now gives us a glimpse of John’s private life, his development of both body and mind, his preparation for his peculiar work; the conclusion is similar to that in Luk 2:40; Luk 2:52. Some think that this marks the end of one of those documents which Luke used under the direction of the Spirit. (Verse 3.) “The child grew” in a physical, mental, and spiritual sense; he was gradually fitted for the great work of preaching repentance to a wicked nation. He remained “in the deserts till the day of his showing unto Israel.” “Deserts” here means sparsely-inhabited districts of southern Palestine; the word “desert” or “wilderness” means in the New Testament merely an unenclosed, untilled, and thinly-inhabited district; it was applied to the mountainous regions, to districts fitted only for pasture, and to country remote from towns. John remained in “the deserts” until the time of his public manifestation, or his entrance into his public ministry, which was about thirty years of age. Some think that his parents died when he was young he was not taught in the Jewish schools; he did not appear in the service of the temple at an age when he could have done so. (Num 8:24; 1Ch 23:27.)

Fuente: Old and New Testaments Restoration Commentary

the Song at the Heralds Birth

Luk 1:57-80

This song is second only to that of Mary. It is a noble ode, tracing our Lords advent back to the early covenant of God with the fathers and anticipating its effects to the end of time.

It is wholesome to apply the song to ourselves and ask how far we have participated in these great blessings. Are we experiencing this daily salvation from our spiritual enemies, who hate us? Do we serve God without the slavish fear of the serf, and with the loyal allegiance of the child? Are all our days characterized by holiness toward God and righteousness toward man? Has the dayspring from on high visited our hearts and are our feet walking in the way of peace? Solemn questions these, but they must be faced.

Fuente: F.B. Meyer’s Through the Bible Commentary

The Promise Fulfilled — Luk 1:57-80

Now Elisabeths full time came that she should be delivered; and she brought forth a son. And her neighbors and her cousins heard how the Lord had showed great mercy upon her; and they rejoiced with her. And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. And fear came on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judaea. And all they that heard them laid them up in their hearts, saying, What manner of child shall this be! And the hand of the Lord was with him. And his father Zacharias was filled with the Holy Ghost, and prophesied, saying, Blessed be the Lord God of Israel; for He hath visited and redeemed His people, and hath raised up an horn of salvation for us in the house of His servant David; as He spake by the mouth of His holy prophets, which have been since the world began: that we should be saved from our enemies, and from the hand of all that hate us; to perform the mercy promised to our fathers, and to remember His holy covenant: the oath which He sware to our father Abraham, that He would grant unto us, that we being delivered out of the hand of our enemies might serve Him without fear, in holiness and righteousness before Him, all the days of our life. And thou, child, shall be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare His ways: to give knowledge of salvation unto His people by the remission of their sins, Through the tender mercy of our God; whereby the dayspring from on high hath visited us, to give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace. And the child grew, and waxed strong in spirit, and was in the deserts till the day of his showing unto Israel – Luk 1:57-80.

First of all, our attention is directed to the fulfilment of the promise regarding the birth of John the Baptist. Nine full months before, the angel Gabriel had appeared to Zacharias when he was ministering in the temple in Jerusalem, and notified him that he and his aged wife Elisabeth were to be the parents of a child who was to prepare the way for the promised Messiah. It seemed almost unbelievable, and Zacharias asked the question, How can these things be? The angel said, You will be dumb until they are performed. Zacharias left the temple that day unable to speak, and during all these waiting months he had been dumb until God fulfilled the promise. Elisabeths full time came that she should be delivered. She brought forth a son. Her neighbors, her cousins and others, heard how the Lord had showed great mercy toward her, and they came together to rejoice with her. God, in a wonderful way, had visited this family. Now a name was to be chosen for the new-born babe. Some of you parents remember how you thumbed through the list of names in the back of the dictionary trying to find one that would be outstanding! With others, it was already settled for you. You had long ago declared the little one must bear the name of grandma or grandpa, or some other relative. But often children are born and live for months before they get a name that is thought suitable. In this case, they came together to give the name to the child. He was presented for circumcision and given the name that they thought he would bear, that of his own father, Zacharias. But the mother said, He shall be called John. It happened that there was no John in that family. They said to her, There is none of thy kindred called by that name. But the angel had told Zacharias before the child was born that he was to be called John. John means the grace of the Lord, and his birth was a definite evidence of the grace of the Lord to his family. They turned to the father and they made signs to him, asking him how they should call the child. He, unable to speak, called for a tablet, and wrote upon it, His name is John. Notice that-not, He shall be called John, but His name is John. He had been named already! He was named by the angel long before, and Zacharias simply kept that in mind. They were amazed. They could not understand it. The moment that Zacharias thus ratified the word of the angel his mouth was opened, and his tongue loosed, and he spake and glorified God. Unbelief had closed his lips; faith opened them. Unbelief made him dumb; faith enabled him to speak and to praise God. And we are told that fear came on all that dwelt round about. People felt there was something strange, something mysterious about all this. Undoubtedly, this was a child who was to have some very remarkable destiny. All these sayings were noised abroad, throughout all the hill-country of Judaea, and they that heard them laid them up in their hearts, and they asked, What manner of child shall this be? They could see that the hand of the Lord was upon him, thus far, in connection with the fulfilment of the promise in the birth of the child and the name that he was to bear.

Now the rest of our passage has to do with the prophecy of Zacharias. Many years had gone by since God had spoken through the prophets. But now, in a special way He opened the lips of Zacharias, the father of this remarkable child, and enabled him to speak prophetically. Zacharias was filled with the Holy Ghost. To prophesy is not only to be able to foretell coming events, but to give the mind of God in relation to the present or future. We see both here. Zacharias did see things to come, and he realized something of the remarkable place this child of his was to have. Then, he also spoke of the spiritual benefits to result from his ministry. Blessed be the Lord God of Israel, he exclaims, for He has visited and redeemed His people. It is remarkable how faith enables one to speak of the things which are not, as thought they are. Zacharias said, God has visited and redeemed His people. They were not yet redeemed; that is, not actually, but he could speak in faith. He was certain that since the promise had been fulfilled in regard to the birth of this child that the promise of redemption for Israel, through the coming Saviour, was just as certain of fulfilment.

What is redemption? It is deliverance from bondage. It is to buy back that which has been forfeited. Not only Israel, but the nations of the Gentiles were in bondage to sin and they needed to be redeemed. They had forfeited all title to blessing, and they needed to be redeemed, and our blessed Lord Jesus, was coming to redeem them. He said, The Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many. Do you know the redeeming power of the Lord Jesus Christ? He redeems not only from the judgment due to sin, but He also redeems from the power of sin itself. He sets free from sins bondage those who put their trust in Him. Zacharias looked on in faith to the time when all this would be true for Israel and the nations. He hath visited and redeemed His people, and hath raised up a horn of salvation for us in the house of His servant David. God had promised long before that the Messiah was to come through Davids line, and Mary was a daughter of the house of David. Through her the child was to be born who was to bring salvation, and Zacharias could speak of this as though it were already accomplished, because his unbelief was gone and he had absolute confidence in the word of God. All this, he says, is, As He spake by the mouth of the holy prophets, which have been since the ages began. The word world here is not simply the cosmos-the ordered world-but the ages of time. From the very beginning God had been speaking of this coming One. From the Garden of Eden right on, He had been telling of the coming Saviour, and now He was soon to appear. His forerunner had already arrived. God had given His word and He sealed His word with an oath; and so He was about to perform the mercy promised to the fathers, and to remember His holy covenant, the oath which He sware to our father Abraham. We are told in Genesis that when God made the covenant with Abraham, He said, In thy Seed shall all nations of the earth be blessed, and He confirmed it with an oath, and because He could sware by no greater He sware by Himself. He is the only one who has a right thus to sware. This was in connection with the Old Testament, and now the precious blood of Christ has sealed the New Covenant. We know that the Almighty will never go back on His covenant; so our Lord Jesus Christ came as the promised Seed of Abraham, and through Him already blessing untold has gone out to Jew and Gentile, but the promises are by no means fulfilled in their entirety. When they are, all Israel, as a nation, shall be saved, and shall turn to the Lord for redemption; and all the Gentiles shall own His authority, and righteousness will cover the earth as the waters cover the great deep. Then the entire universe shall be subjected to the Lord Jesus Christ.

It was to this that Zacharias looked on – that He would grant unto us, that we, being delivered from the hand of our enemies, might serve Him without fear, all the days of our life. As far as Zacharias was concerned, he expected the fulfilment of all this. Yet nineteen hundred years have gone by, and we see the people of Israel today suffering more from their enemies than perhaps they have ever suffered down throughout the centuries. One might have a tendency to feel that Gods Word has failed; that its prophetic declarations have not been fulfilled, and that there is something wrong. There is nothing wrong with the Word of God. The wrong is here. God sent the Saviour. He came unto His own and they received Him not. Jew and Gentile are both guilty and united in rejecting the Saviour that God had promised. The Lord Jesus said, Think not that I have come to send peace upon earth. I tell you nay, but rather a sword. He predicted, Nation shall rise against nation and kingdom against kingdom, and there will be warfare and destruction through the world until the day of His return. When He comes back the second time, then these prophecies are going to be fulfilled. They might have been fulfilled before if men had received him. But they would not open their hearts to Him. Now He does speak peace to all those that trust Him; and in the midst of a war-torn world those who have received him in faith know the meaning of the words, Thou wilt keep him in perfect peace whose mind is stayed on Thee, because he trusteth in Thee. There is no peace for the world because it has rejected Christ. But there is lasting for those who trust Him, even in the midst of the most dreadful circumstances. What He promises in regard to Israel will some day be fulfilled, That He would grant unto us that we, being delivered out of the hands of our enemies, might serve Him without fear, in holiness and righteousness before Him all the days of our life. Neither Jew nor Gentile can expect Gods deliverance unless there is a real heart-turning to Him. That is the trouble with the world today. Men would like God to intervene for them. They would like Him to come in and show mercy, but they are not willing to honor Him by bowing before Him in repentance and seeking to live for His glory. When God shall deliver Israel, it will not only mean that they will be set free from their enemies and be restored to their own land, but that they may serve Him without fear and walk before Him in holiness and righteousness all the days of their lives. Oh, that there might be a great turning to God today! Oh, that throughout this nation and the other nations of the world there might be a recognition of the sinfulness of our departure from God, that we might return to Him, confessing our failure, owning our guilt, and trusting the Saviour He has provided, and then seeking to walk before Him in holiness and righteousness. Then we might expect God to come in and give marvelous deliverance. There will be no lasting peace for the world unless the nations bow in repentance before God and get right with Him; and so far as we understand the prophetic Word, that will never be until our Lord Jesus, the rejected Prince of Peace, returns again in person to this scene.

And now, in the last part of his prophecy, Zacharias turns to the little unconscious babe lying there, either in his crib or in his mothers arms, and he says, And thou, child, shalt be called the prophet of the Highest. What a privilege this was to be! The Lord Jesus said afterward of those that were born of women there was not a greater than John the Baptist. And so Zacharias recognized that he was to have the high honor of being the prophet of the Highest. Thou shalt go before the face of the Lord to prepare His way. He was really quoting here from the Old Testament. There we read that John was to go before the face of Jehovah to prepare the way. He went before the face of Jesus to prepare the way. The Jesus of the New Testament is the incarnate Jehovah of the Old Testament. John was to go before the face of Jehovah to prepare His way, to give knowledge of salvation unto His own people. It seems to me we sometimes underrate the work of John the Baptist. We think of him simply as the one who came to prepare the way of the Lord, and we forget that he also presented a message of grace, a definite proclamation of the gospel. It was he who said, Behold the Lamb of God which taketh away the sin of the world. Could you get a clearer gospel message than that anywhere? That is the gospel of the grace of God in all its simplicity. It was given to John to point the Saviour out, not merely as the King of Israel, not merely as the One who was to fulfil the promises and reign in righteousness over all the world, but as the One who was to provide salvation for sinful men. It is only through Him salvation comes to give knowledge of salvation unto His people by the remission of their sins. When John baptized it was for remission of sins. His baptism was the recognition on the part of the people that they were sinners and deserved to die. As they went down into the waters of baptism they were saying as it were, We ought to die for our sins. But John told of One who was coming to pay the penalty for those sins, and the people believed the message, and so rejoiced in the knowledge of forgiveness. To give knowledge of salvation unto His people for the remission of their sins through the tender mercy of our God, whereby the dayspring from on high hath visited us. How beautiful the language Zacharias uses! He speaks of the grace of God thus being manifested to sinful men like the rising of the morning sun after the darkness of the night, to give light to them that sit in darkness and in the shadow of death. That was the condition of the world all about him when Zacharias spoke these words; and that is the condition of a large part of the world today, and that is why we are entrusted to send the gospel out to the very ends of the earth, that men and women everywhere may hear it-that it may give light to those in darkness, in the very shadow of death. We read, in regard to those that turn away from God, who live for self and sin, The way of peace have they not known; but John the Baptist was to go before the face of the Lord to proclaim the testimony God had given, in order to guide the feet of the people into the way of peace. The servant of God who points men and women to Christ is showing them the way to peace, for, Being justified by faith we have peace with God.

Our minds are naturally curious and there are a great many things of which we have no record in the Gospels concerning which we would like information. We would like to know something of the training of this child. We would like to be permitted to look behind the scenes and see something of the home-life of John the Baptist as a little child and as a youth growing up. We would like to know what led him, eventually, into the wilderness, and how God spoke to him. But the Lord has not been pleased to gratify our curiosity in regard to these things. He tells us all that is important for us to know, and the rest He leaves. We shall find them out by-and-by when we get home to heaven.

But the story of John the Baptists early life-the whole story-is given in one verse (Luk 1:80): And the child grew, and waxed strong in spirit, and was in the deserts till the day of his showing-unto Israel. Only a little less than four lines in my Bible, but they cover, perhaps, some twenty-five or twenty-eight years of life, and they picture for us very graphically a child growing up before the Lord devoted to Him, strong in spirit, spurning the evil, choosing the good; and then, when the divine call came, going apart from the rest of the world, alone out there in the desert where he might commune with God, where he could better hear His voice and be instructed by Him, in order that when the appointed time came he might appear before the people of Israel as the messenger of Jehovah, who had come to prepare the way of the Lord.

Fuente: Commentaries on the New Testament and Prophets

Chapter 10

The Hand Of The Lord Was With Him

The very last word spoken by God in the Old Testament was a word of promise and prophecy, a promise of mercy and a prophecy of the coming of another Elijah to prepare the way for Christ, the Messiah, our Saviour.

Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse (Mal 4:5-6).

Four hundred years had passed; but now Malachis prophecy was fulfilled. Six months prior to the birth of our Saviour, John the Baptist was born by the special intervention of God.

How easily we ought to believe God! He who gave life to Elizabeths dead womb can do whatsoever seemeth him good! With God nothing shall be impossible! We ought to believe him implicitly and trust him confidently, without the slightest doubt, even when (especially when) all things appear to contradict his Word. The decree of God is absolute, and cannot be altered. The Word of God is inerrant and must be fulfilled. The promises of God in Christ are yea and amen and can never become nay. God Almighty will do; indeed, he who is God must do all that he has said. If one word from God shall fall to the ground, the whole Book of God crumbles to nothing but a religious myth!

Notice that the birth of John the Baptist was looked upon as a singular, special act of Gods great mercy upon Elizabeth. Her neighbours and her cousins heard how the Lord had shewed great mercy upon her; and they rejoiced with her (Luk 1:58). It was an act of divine mercy that caused her to conceive, an act of special mercy that carried an old woman through a full term pregnancy, an act of mercy that gave her strength to deliver, and an act of great mercy that gave birth to the child. The birth of a child is a remarkable instance of Gods great mercy; and with the mercy comes a tremendous responsibility. Happy are those homes where these things are known.

The Blessedness Of Affection

In all the circumstances surrounding Johns birth, the Lord has graciously scattered nuggets of grace for the edification of our souls. We have before us in the conduct of Elizabeths family and friends an example of that milk of human kindness, love, affection and care, which ought to flow from our breasts to one another. They rejoiced with her (Luk 1:58).

Let all who name the name of Christ follow their example. How much more happiness there would be in this evil world, if such conduct were not so rare. Sympathy in time of sorrow costs little, but is of great value. Oil in your cars engine may appear to be an insignificant thing; but it is vital to the engines movement; and expressions of care and sympathy may seem insignificant, but they are not. A kind word on a dark day is seldom forgotten. A consoling hand on heavy shoulders is a sweet succour. A thoughtful card at the appropriate time is invaluable. A word of congratulation to one who imagines he is unnoticed is a great boon. A word of appreciation, kindness, encouragement, or thoughtfulness is never out of order.

Pastors, elders, preachers, teachers, and deacons must never forget that thoughtfulness, kindness, and compassion are the very essence of ministering to the souls of men. Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world (Jas 1:27). In all the strife about words and battles over doctrine, in all the controversies raging about great theological issues, we must never overlook or fail to give affection and sympathy to one another (Rom 12:15; Gal 6:1-2).

The gospel of Christ, while it sets forth the righteousness, justice and truth of God, is also a great revelation of the love of God and the kindness of our Saviour. The Lord Jesus Christ saw our need and supplied it by the sacrifice of himself (Joh 3:14-16; Rom 5:8; 1Jn 3:16-17; 1Jn 4:9-11).

Our Saviours name is Jehovah-Jireh. He still sees our need and runs to our relief. What an example of kindness he left us. He went to the marriage feast in Cana to celebrate a wedding with some friends in John 2. He went to Bethany in John 11 to weep by the grave of a friend with his broken-hearted sisters. Words are inadequate to describe the blessedness of affection in the eyes of those who need it and receive it.

And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christs sake hath forgiven you. Be ye therefore followers of God, as dear children; And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour (Eph 4:32 to Eph 5:2).

The Benefit Of Afflictions

As long as we are in this world, we will be children in need of instruction, protection, provision, and discipline, children under the care of our heavenly Father. In Luk 1:59-64 we see in Zacharias conduct an example of a corrected child.

This old, old man was still a child of God, a child of God who required his Fathers rod, even in his old age. Because of his unbelief, Zacharias had been deaf and dumb for nine long months. But those months of affliction had not been useless. He who was so slow to believe now believed every word that proceeded from the mouth of God.

No doubt, the nine months of his adversity had been spent wisely by Zacharias. In all likelihood he learned more about himself and about God, more about the character of his own heart and more about the goodness, grace and glory of God in those nine months than he had learned in all his life previously. Correction had given him instruction. He was now ashamed of his unbelief.

Like Job, he could say, I have heard of thee by the hearing of the ear, but now mine eye seeth thee (Job 42:5). Like Hezekiah, when the Lord left him, he found out what was in his heart (2Ch 32:31).

We will never escape trouble in this world of woe. Man is born to trouble as the sparks fly upward (Job 5:7). But in the time of trouble we ought to seek grace that we may learn by the rod of discipline. Any and every sorrow that humbles us, drives us to our knees, and brings us to our God is a great blessing of his grace and evidence of his love. Someone once said, Sanctified afflictions are spiritual promotions. Trials do not change anything; but they reveal everything.

William Cowper wrote:

Tis my happiness below

Not to live without the cross,

But the Saviours power to know,

Sanctifying every loss;

Trials must and will befall;

But with humble faith to see

Love inscribed upon them all,

This is happiness to me.

God in Israel sows the seeds

Of affliction, pain, and toil;

These spring up and choke the weeds

Which would else oerspread the soil:

Trials make the promise sweet,

Trials give new life to prayer;

Trials bring me to his feet,

Lay me low, and keep me there.

Did I meet no trials here,

No chastisement by the way,

Might I not with reason fear

I should prove a castaway?

Bastards may escape the rod,

Sunk in earthly vain delight;

But the true-born child of God

Must not, would not, if he might.

The Best Of Ambitions

We all have great ambitions for ourselves; but we have especially great ambitions for our children. We want and seek so many things for them; and we make great plans for them. But when I read the last sentence of Luk 1:66, I thought to myself, This is the best of all ambitions, indeed, the only ambition that is truly worth pursuing with all our hearts. And the hand of the Lord was with him!

This great blessing which was upon John the Baptist is the thing we ought to seek, desire, and pray for on behalf of our sons and daughters. The hand of the Lord was with him. This is the one thing needful, the one thing that will benefit their souls, the one thing that can never be lost, the one thing that will go with them beyond the grave!

The hand of the Lord was with him to protect him, to convert him, to prepare him for his work, to strengthen him in his work, to comfort him in his trials, to sustain him in his dying hours, and to carry him into glory. What the hand of the Lord did for John the Baptist it can do for our sons and daughters as well. Let us seek it for them.

Fuente: Discovering Christ In Selected Books of the Bible

Luk 1:13, Luk 2:6, Luk 2:7, Gen 21:2, Gen 21:3, Num 23:19

Reciprocal: Joh 16:21 – for

Fuente: The Treasury of Scripture Knowledge

Elizabeth gave birth to a son at the usual time after conception.

Fuente: Combined Bible Commentary

WE have in this passage the history of a birth, the birth of a burning and shining light in the Church, the forerunner of Christ Himself-John the Baptist. The language in which the Holy Ghost describes the event is well worthy of remark. It is written that “The Lord showed great mercy on Elizabeth.” There was mercy in bringing her safely through her time of trial. There was mercy in making her the mother of a living child. Happy are those family circles, whose births are viewed in this light-as especial instances of “the mercy” of the Lord.

We see in the conduct of Elizabeth’s neighbors and cousins, a striking example of the kindness we owe to one another. It is written that “They rejoiced with her.”

How much more happiness there would be in this evil world, if conduct like that of Elizabeth’s relations was more common! Sympathy in one another’s joys and sorrows costs little, and yet is a grace of most mighty power. Like the oil on the wheels of some large engine, it may seem a trifling and unimportant thing, yet in reality it has an immense influence on the comfort and well-working of the whole machine of society. A kind word of congratulation or consolation is seldom forgotten. The heart that is warmed by good tidings, or chilled by affliction, is peculiarly susceptible, and sympathy to such a heart is often more precious than gold.

The servant of Christ will do well to remember this grace. It seems “a little one,” and amidst the din of controversy, and the battle about mighty doctrines, we are sadly apt to overlook it. Yet it is one of those pins of the tabernacle which we must not leave in the wilderness. It is one of those ornaments of the Christian character which make it beautiful in the eyes of men. Let us not forget that it is enforced upon us by a special precept: “Rejoice with them that do rejoice, and weep with them that weep.” (Rom 12:15.) The practice of it seems to bring down a special blessing. The Jews who came to comfort Mary and Martha at Bethany, saw the greatest miracle that Jesus ever worked.-Above all, it is commended to us by the most perfect example. Our Lord was ready both to go to a marriage feast, and to weep at a grave. (Joh 2:1-11, Joh 11:35.) Let us be ever ready to go and do likewise.

We see in the conduct of Zacharias in this passage, a striking example of the benefit of affliction. He resists the wishes of his relations to call his new-born son after his own name. He clings firmly to the name “John,” by which the angel Gabriel had commanded him to be called. He shows that his nine months’ dumbness had not been inflicted on him in vain. He is no longer faithless, but believing. He now believes every word that Gabriel had spoken to him, and every word of his message shall be obeyed.

We need not doubt that the past nine months had been a most profitable time to the soul of Zacharias. He had learned, probably, more about his own heart, and about God, than he ever knew before. His conduct shows it. Correction had proved instruction. He was ashamed of his unbelief. Like Job, he could say, “I have heard of thee by the hearing of the ear, but now mine eye seeeth thee.” Like Hezekiah, when the Lord left him, he had found out what was in his heart. (Job 42:5. 2Ch 32:31.)

Let us take heed that affliction does us good, as it did to Zacharias. We cannot escape trouble in a sin-laden world. Man is born to trouble, as the sparks fly upwards. (Job 5:7.) But in the time of our trouble, let us make earnest prayer that we may “hear the rod and who hath appointed it,” that we may learn wisdom by the rod, and not harden our hearts against God. “Sanctified afflictions,” says an old divine, “are spiritual promotions.” The sorrow that humbles us, and drives us nearer to God, is a blessing, and a downright gain. No case is more hopeless than that of the man who, in time of affliction, turns his back upon God. There is an awful mark set against one of the kings of Judah: “In the time of his distress he did trespass yet more against the LORD: this is that King Ahaz.” (2Ch 28:22.)

We see in the early history of John Baptist the nature of the blessing that we should desire for all young children. We read that “the hand of the Lord was with him.”

We are not told distinctly what these words mean. We are left to gather their meaning from the promise that went before John before his birth, and the life that John lived all his days. But we need not doubt that the hand of the Lord was with John to sanctify and renew his heart-to teach and fit him for his office-to strengthen him for all his work as the forerunner of the Lamb of God-to encourage him in all his bold denunciation of men’s sins-and to comfort him in his last hours, when he was beheaded in prison. We know that he was filled with the Holy Ghost from his mother’s womb. We need not doubt that from his earliest years the grace of the Holy Ghost appeared in his ways. In his boyhood as well as in his manhood the constraining power of a mighty principle from above appeared in him. That power was the “hand of the Lord.”

This is the portion that we ought to seek for our children. It is the best portion, the happiest portion, the only portion that can never be lost, and will endure beyond the grave. It is good to have over them “the hand” of teachers and instructors; but it is better still to have “the hand of the Lord.” We may be thankful if they obtain the patronage of the great and the rich. But we ought to care far more for their obtaining the favor of God. The hand of the Lord is a thousand times better than the hand of Herod. The one is weak, foolish, and uncertain; caressing to-day and beheading to-morrow. The other is almighty, all-wise, and unchangeable. Where it holds it holds for evermore. Let us bless God that the Lord never changes. What He was in John the Baptist’s day, He is now. What He did for the son of Zacharias, He can do for our boys and girls. But He waits to be entreated. If we would have the hand of the Lord with our children, we must diligently seek it.

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Notes-

v59.-[Eighth day.] This was in accordance with Lev 12:3. If a child died uncircumcised before the eighth day, we find nothing in Scripture to warrant our saying that it was not saved. By parity of reason we may justly conclude that baptism is not absolutely necessary to the salvation of infants under the Christian dispensation. It is not the want of ordinances, but the contempt of them that destroys souls. Of this contempt a little infant cannot be guilty.

v62.-[Made signs.] This expression seems to make it probable that Zacharias was deaf as well as dumb.

Fuente: Ryle’s Expository Thoughts on the Gospels

Luk 1:57. Fulfilled. Evidently after Marys departure.

Fuente: A Popular Commentary on the New Testament

Luk 1:57-66. Now Elisabeths full time came Exactly according to the prediction of the angel; that she should be delivered Though this child was conceived in the womb by a miracle, he continued in the womb according to the ordinary course of nature, as did our Saviour also. Promised mercies are to be expected when the full time for them is come, and not before. And her neighbours and cousins rejoiced with her Having heard that the Lord, in so illustrious and remarkable a manner, had magnified his mercy to her, they came together to testify their joy, and sincerely congratulated her on the happy occasion. And on the eighth day they came to circumcise the child According to the appointment in the law: not before that day, because the mother was considered as unclean seven days, Lev 12:1-2; and so was the child, by touching her, and therefore was not then fit to be admitted into covenant: moreover, till that time he was weak, and could not well endure the pain of circumcision. And they called him Zacharias, after the name of his father The law did not enjoin that the child should have his name given him at circumcision; but it was customary to do it then, because at the institution of the rite, God changed the names of Abraham and Sarah, Gen 17:5; Gen 17:16. And his mother said, Not so; but he shall be called John In this she might be influenced by revelation; or Zacharias might have explained the whole affair to her in writing. They said, There is none of thy kindred None of the relations of thy family that is called by this name; and therefore, if he may not have his fathers name, yet let him have the name of some of his kindred, who will consider it as a token of respect to have such a child named from them. And they made signs to his father, &c. Wishing to know his mind in the matter, for it was properly his office to name the child. From their inquiring of him by signs, we may conclude with certainty he was deaf as well as dumb. He asked for a writing-table , either a tablet, or little book. The ancients frequently wrote on a thin board, smeared over with wax. And he wrote, His name is John The name which the angel had commanded him to give the child; a name very proper for him who was to be the first preacher of the kingdom of grace, and who was to point out him from whose fulness we receive grace for grace, Joh 1:16. See note on Luk 1:13. And his mouth was opened immediately He had no sooner done writing than he recovered his speech; the angels prediction being then fully accomplished. Accordingly, with an audible, articulate voice, he praised God in holy raptures, to the astonishment of all present. And fear That is, a religious awe and fear of offending God; came on all that dwelt round about them; and all these sayings (or rather things, as here signifies, and as it frequently does elsewhere) were noised abroad, &c. Being very extraordinary events, they were much talked of in that country, and people formed many conjectures concerning the child. And the hand of the Lord was with him Here, by the hand of the Lord, we are not to understand the spirit of prophecy, which is frequently the meaning of the expression in the book of Ezekiel; but that he was remarkable, even from his infancy, for the qualities both of his body and mind; and was favoured in an eminent degree with the grace, protection, and blessing of God. It is of importance to observe here, that the extraordinary circumstances above mentioned, namely, the appearing of the angel to Zacharias in the temple; Zachariass dumbness; Elisabeths pregnancy when past the age of child-bearing; and the restoration of Zachariass speech on the day of his sons circumcision; were all wisely ordered by Providence to accompany the conception and birth of John, that he, who was the Messiahs forerunner, might not seem an obscure and ordinary man, but one that was the peculiar object of the decrees and counsels of heaven. He was introduced into the world in this magnificent manner, that the attention of his countrymen being awakened, and high expectations of him raised, he might execute the duties of his ministry with greater advantage, and effectually prepare the people for receiving the Messiah, who was soon to appear in person. Macknight.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Fourth Narrative: Birth and Circumcision of John the Baptist, Luk 1:57-80.

Here opens the second cycle of the narratives of the infancy. This first narration comprises1. The birth of John (Luk 1:57-58); 2. The circumcision of the child (Luk 1:59-66); 3. The song of Zacharias, with a short historical conclusion (Luk 1:67-80).

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

VIII.

THE BIRTH AND EARLY LIFE OF JOHN THE BAPTIST.

(Hill Country of Juda, B. C. 5.)

cLUKE I. 57-80.

c57 Now Elisabeth’s time was fulfilled that she should be delivered; and she brought forth a son. 58 And her neighbors and her kinsfolk heard that the Lord had magnified his mercy towards her [mercy in granting a child; great mercy in granting so illustrious a child]; and they rejoiced with her. 59 And it came to pass on the eighth day [See Gen 17:12, Lev 12:3, Phi 3:5. Male children were named at their circumcision, probably because at that time the names of Abram and Sarai had been changed ( Gen 17:5, Gen 17:15). Females were named when they were weaned], they came to circumcise the child; and they would have called him Zacharias, after the name of his father. 60 And his mother answered and said, Not so [Zacharias had [19] evidently written, and thus communicated to his wife all that the angel had told him, and how the child was to be named John]; but he shall be called John. 61 And they said unto her, There is none of thy kindred [Family names were even more thought of, and honored, among the Jews than among us. They had no taste for romantic and eccentric names] that is called by this name. 62 And they made signs [this seems to indicate that Zacharias was deaf as well as dumb] to his father, what he would have him called. 63 And he asked for a writing tablet [tablets were sometimes made of lead, but were usually small wooden boards, either smeared with wax, or having sand sprinkled over them, on which words were written with an iron stylus or pencil], and wrote, saying, His name is John. And they marvelled all. [Being surprised that both parents should thus unite upon an unexpected name.] 64 And his mouth was opened immediately [See Luk 1:20. The angel’s words were now completely fulfilled, therefore the punishment for disbelief was removed], and his tongue loosed, and he spake, blessing God. [Probably the words recorded in Luk 1:68-79.] 65 And fear came [The miraculous phenomena attending the birth of John made the people so conscious of the presence of God as to fill them with awe. The influence of this fear spread far and wide until the chills and tremors of expected changes and revolutions were felt even by the citizens of Rome, as their poets and historians testify] on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Juda. 66 And all that heard them laid them up in their heart, saying, What then shall this child be? [We probably find an echo of this question thirty years later when John entered upon his ministry– Joh 1:19.] And the hand of the Lord was with him. 67 And his father Zacharias was filled with the Holy Spirit, and prophesied [This his prophecy is the last of the old dispensation, and the first of the new, or Christian, era. It also is poetry, and is a hymn of thanksgiving for the time of Messiah’s [20] advent], saying, 68 Blessed [the hymn gets its name from this word, and is called the Benedictus] be the Lord, the God of Israel; For he hath visited [Come back, in the person of his Spirit, to his people. After some four hundred years of absence the Holy Spirit, as the spirit of prophecy, had again returned to God’s people. Malachi, the last of the prophets, had been dead about four centuries] and wrought redemption for his people, 69 And hath raised up a horn [the horn is a symbol of power– Dan 7:7, Dan 7:8, Dan 8:21] of salvation for us In the house of his servant David [this also indicates that Mary was of the house of David] 70 (As he spake by the mouth of his holy prophets that have been from of old) [ Gen 3:15, Gen 22:18, Gen 49:10, Num 24:17, 2Pe 1:21, Heb 1:1], 71 Salvation from our enemies [not only Rome, the enemy of Israelitish prosperity, but also those evil agencies which wage ceaseless warfare against the souls of men– Eph 6:12], and from the hand of all that hate us; 72 To show mercy towards our fathers, And to remember his holy covenant [contract or agreement]; 73 The oath which he sware unto Abraham our father [see Gen 12:3, Gen 17:4, Gen 22:16, Gen 22:17], 74 To grant unto us that we being delivered out of the hand of our enemies Should serve him without fear, 75 In holiness and righteousness [holiness is good conduct toward God, righteousness is good conduct toward men] before him all our days. 76 Yea and thou, child [the rest of the psalm is addressed to the infant John], shalt be called the prophet [see Mat 11:9, Luk 20:6] of the Most High: For thou shalt go before the face of the Lord [the Lord Jesus Christ] to make ready his ways [ Isa 40:3, Mat 3:3]; 77 To give knowledge of salvation unto his people [Israel had a false idea that the Messiah’s salvation would be from political evil. John was needed to tell them that it was from sin that God proposed to deliver them. Perdition does not consist in political wrongs, but in divine condemnation] In the remission of their sins [through Christ’s work– Act 5:31], [21] 78 Because of the tender mercy of our God, Whereby the dayspring from on high [One of the many names for Jesus or his kingdom. The prophets loved to picture Messiah’s advent as a sunrise ( Isa 9:2, Isa 60:1-3, Mal 4:2, Mat 4:16, Joh 1:4, Joh 1:5). Christ’s coming was the dawn of a new day for Israel and for mankind] shall visit us, 79 To shine upon them that sit in darkness and the shadow of death; To guide our feet into the way of peace. [Travelers in the Judan mountains often waited patiently for the morning light, lest they should lose their lives by a false step taken in the darkness– Isa 59:8.] 80 And the child grew, and waxed strong in spirit [ 1Sa 2:26, Luk 2:40, Luk 2:52] and was in the deserts [The thinly settled region west of the Dead Sea. In 1Sa 23:19 it is called Jeshimon, or “the Horror”] till the day of his showing unto Israel. [The day when he commenced his ministry and declared his commission as Messiah’s forerunner.]

[FFG 19-22]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

BIRTH OF JOHN THE BAPTIST

57-66. As Mary abode with Elizabeth at Jutta three months, the time of parturition was at hand. A wonderful time of rejoicing took place at the humble home of Zacharias and Elizabeth when this heir of promise was horn. Pursuant to the Jewish custom of circumcising on the eighth day (a striking symbolism of regeneration i.e., the spiritual birth followed by sanctification, which is spiritual circumcision, in a few days, giving no time for backsliding), they came to administer the rite to the infant. And they continued to call him Zacharias, by the name of his father. This was very natural, as both the father and the mother had passed the age of fertility, and this child was supernaturally born, and consequently they could never expect another. We do not wonder that they mutually called him by the name of his father, thus seeking to perpetuate the family cognomen. His mother responding, said: No; but he shall be called John; i.e., the grace of God. We see in all this narrative no discount on the faith of Elizabeth. She has the victory throughout, while her clerical husband has been dumb by reason of doubt. And they said to her, There is no one in thy family who is called by this name; and they were beckoning to his father what he might wish to call him. And asking for a writing tablet, he wrote, saying, His name is John; and they were all astonished. As they had neither ink nor paper, this tablet was a smooth board, covered with oil, on which they wrote with a stile. And immediately his mouth and tongue were opened, and he continued praising God. And fear came upon all those dwelling around: and all these words were spoken throughout the hill- country of Judea. And all those hearing, placed them in their hearts, saying, What then shall this child be? And the hand of the Lord was with him.

This whole affair had produced a wonderful sensation, arousing the people on tiptoe of astonishment, as the miraculous and the supernatural are so conspicuous in the whole affair i.e., the announcement of the archangel, the heroic faith of Elizabeth, her hermitage in order to communion with God, her wonderful blessing under the ministry of Mary, her mighty preaching and stirring prophecy, the visit of Mary, the wonderful power and spirit with which she witnessed and preached the living Word, the dumbness of Zacharias these nine months, and the flood of sanctifying power poured on him when he confesses the grace of God, had all conspired to interpenetrate the whole community with electric shocks, and thrill all the people with a burning enthusiasm, holding them spellbound with thrilling anticipation of Gods wonderful visitation to Israel through the instrumentality of this child.

67. And Zacharias, his father, was filled with the Holy Ghost, and prophesied, saying. You see here that Zacharias became dumb when he doubted the angel who spoke the word of God. So you the moment your faith fails, spiritual dumbness will strike you, and your testimony will be minus. You can recognize the spiritual status of the people all around you by their testimonies. All dummies should rally at once to an altar of prayer, and seek the reclaiming grace of God. You see here how faith is made perfect by testimony. The moment Zacharias testifies to the grace of God, his mouth is opened, his tongue loosened, and he is filled with the Holy Ghost, shouting, prophesying, and praising the Lord. So you see that faith and testimony are the two oars by which you row out of doubt and dumbness into the joyous triumphs of entire sanctification. We also here see the superlative importance of speaking as the Oracles of God; i.e., calling everything by its right name. Zacharias never got the blessing till he called the child John; i.e., the grace of God. If you want to be filled with the Holy Ghost, and have the victory in your soul and life, call your blessing sanctification. So long as your faith flickers, you will never get the victory. Swing clear on the line of consecration, faith, and testimony, and assuredly the victory will not tarry.

Fuente: William Godbey’s Commentary on the New Testament

Luk 1:57-80. The Birth of John. The Benedictas.In due course Elisabeth bore her son and received the congratulations of her friends. When the babe has been circumcised and named, his mother rejects the proposal to call him Zacharias and insists on John. The deaf and dumb father confirms his wifes wish, and his power of speech is restored. The whole incident made a great impression in the district, and people recognised that some great future was before the lad, for as he grew up (the last clause of Luk 1:66 is anti cipatory) he was seen to be Divinely guided and protected. Meanwhile Zacharias is inspired and utters a song-prophecy. Luk 1:68-75, in thoroughly Jewish tone, predicts the deliverance of Israel from the oppressor by a scion of the house of David, and the restoration of the theocracy. In Luk 1:76 ff. Zacharias passes to the destiny of his son, and draws on Isa 40:3 and Mal 3:1 (perhaps also on Mar 1:4). In view of the awkward connexion between Luk 1:78 and Luk 1:77 some have thought Luk 1:76 f. an interpolation. Luk 1:76 b recalls Luk 1:17 a.

Luk 1:78. dayspring from on high: the rising of the Sun of Righteousness, the dawn of the Messianic age.dayspring: Gr. anatol, the word used in Mat 2:1 f., and translated east; Mt. gives the Star a warlike, Lk. a peaceful, significance (Exp., Dec. Luk 19:16, pp. 414f.).

Luk 1:80. During his youth and early manhood John spends much time in desert places

Amid dull hearts a prophet never grew,

The nurse of full-grown hearts is solitude.

Cf. Jdg 13:24 f., 1Sa 2:26, Luk 2:40-52. Note the contrasts.

Fuente: Peake’s Commentary on the Bible

1:57 {6} Now Elisabeth’s full time came that she should be delivered; and she brought forth a son.

(6) John’s birth is accompanied by new miracles.

Fuente: Geneva Bible Notes

C. The birth and early life of John the Baptist 1:57-80

As in the first part of this major section of the Gospel (Luk 1:5-56), Luke arranged his material in this one to compare and contrast John the Baptist and Jesus (Luk 1:57 to Luk 2:52). In that section there was prediction, but in this one there is fulfillment. Luke’s emphasis in his record of John’s birth was his naming and his father’s prediction of his future ministry.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

1. The naming of John 1:57-66

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Luke passed over the birth of John quickly (cf. Gen 25:24). It occasioned great joy for his parents and for all who knew them. Elizabeth’s neighbors and relatives shared in the joy of John’s birth as the shepherds did later when they announced Jesus’ birth.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Chapter 2

THE MUTE PRIEST.

Luk 1:5-25; Luk 1:57-80.

AFTER his personal prelude, our Evangelist goes on to give in detail the pre-Advent revelations, so connecting the thread of his narrative with the broken-off thread of the Old Testament. His language, however, suddenly changes its character and accent; and its frequent Hebraisms show plainly that he is no longer giving his own words, but that he is simply recording the narratives as they were told him, possibly by some member of the Holy Family.

“There was in the days of Herod, king of Judaea.” Even the surface-reader of Scripture will observe how little is made in its pages of the time-element. There is a purposed vagueness in its chronology, which scarcely accords with our Western ideas of accuracy and precision. We observe times and seasons. We strike off the years with the clang of bells or the hush of solemn services. Each day with us is lifted up into prominence, having a personality and history all its own, and as we write its history, we keep it clear of all its tomorrows and its yesterdays. And so the day grows naturally into a date, and dates combine into chronologies, where everything is sharp, exact. Not so, however, was it, or indeed is it, in the Eastern world. Time there, if we may speak temporally, was of little moment. To that slow-moving and slow-thinking world one day was as a trifle, something atomic; it took a number of them to make an appreciable quantity. And so they divided their time, in ordinary speech, not minutely as we do, but into larger periods, measuring its distances by the shadows of their striking events. Why is it that we have four Gospels, and in fact a whole New Testament, without a date? for it cannot possibly be a chance omission. Is the time element so subdued and set back, lest the “things temporal” should lead off our minds from the “things spiritual and eternal “? For what is time, after all, but a negative quantity? an empty space, in itself all silent and dead, until our thoughts and deeds strike against it and make it vocal? Nay, even in the heavenly life we see the same losing of the time- element, for we read, “There should be time no longer.” Not that it will then disappear, swallowed up in that infinite duration we call eternity. That would make heaven a confusion; for to finite minds eternity itself must come in measured beats, striking, like the waves along the shore, in rhythmic intervals. But our time will be no longer. It must needs be transfigured, ceasing to be earthly, that it may become heavenly in its measurement and in its speech. And so in the Bible, which is a Divine-human book, written for the ages, God has purposely veiled the times, at any rate the “days” of earthly reckoning. Even the day of our Lord s birth, and the day of His death, our chronologies cannot determine: we measure, we guess, but it is randomly, like the blinded men of Sodom, who wearied themselves to find the door. In Heaven’s reckoning deeds are more than days.

Time-beats by themselves are only broken silences, but put a soul among them, and you make songs, anthems, and all kinds of music. “In those days” may be a common Hebraism, but may it not be something more? may it not be an idiom of celestial speech, the heavenly way of referring to earthly things? At any rate we know this, that while Heaven is careful to give us the purpose, the promise, and the fulfilment, the Divine Spirit does not care to give us the exact moment when the promise became a realization. And that it is so shows that it is best it should be so. Silence sometimes may be better than speech.

But in saying all this we do not say that Heaven is unobservant of earthly times and seasons. They are a part of the Divine order, stamped on all lives, on all worlds. Our days and nights keep their alternate step; our seasons observe their processional order, singing in antiphonal responses; while our world, geared in with other worlds, strikes off our earthly years and days with an absolute precision. So, now, the time of the Advent has been Divinely chosen, for whole millenniums unalterably fixed; nor have the cries of Israel s impatient hopes been allowed to hurry forward the Divine purpose, so making it premature. But why should the Advent be so long delayed? In our off-handed way of thinking we might have sup posed the Redeemer would have come directly after the Fall; and as far as Heaven was concerned, there was no reason why the Incarnation and the Redemption should not be effected immediately. The Divine Son was even then prepared to lay aside His glories, and to become incarnate. He might have been born of the Virgin of Eden, as well as of the Virgin of Galilee; and even then He might have offered unto God that perfect obedience by which the “many are made righteous.” Why, then, this strange delay, as the months lengthen into years, and the years into centuries? The Patriarchs come and go, and only see the promise “afar off.” Then come centuries of oppression, as Canaan is completely eclipsed by the dark shadow of Egypt; then the Exodus, the wanderings, the conquest. The Judges administer a rough-handed justice; Kings play with their little crowns; Prophets rebuke and prophesy, telling of the “Wonderful” who shall be; but still the Messiah delays His coming. Why this strange postponement of the world’s hopes, as if prophecy dealt in illusions only? We find the answer in St. Paul’s Epistle to the Galatians (chap, iv. 4). The “fulness of the time” was not yet come. The time was maturing, but was not yet ripe. Heaven was long ago prepared for an Incarnation, but Earth was not; and had the Advent occurred at an earlier stage of the world s history, it would have been an anachronism the age would have misunderstood. There must be a leading up to God’s gifts, or His blessings cease to be blessings. The world must be prepared for the Christ, or virtually He is no Christ, no Saviour to them. The Christ must come into the world s mind as a familiar thought, He must come into the world s heart as a deep-felt need, before He can come as the Word Incarnate.

And when is this “fullness of the time”? “In the days of Herod, king of Judaea.” Such is the phrase that now strikes the Divine hour, and leads in the dawn of a new dispensation. And what dark days were those to the Hebrew people, when on the throne of their David sat that Idumean shadow of the dread Caesar! Their land swarms with Gentile hordes, and on the soil devoted to Jehovah rise stately, splendid temples, dedicated to strange gods. It is one irruption of Paganism, as if the Roman Pantheon had emptied itself upon the Holy Land. Nay, it seemed as if the Hebrew faith itself would become extinct, strangled by heathen fables, or at any rate that she would survive, only the ghost of her other self, walking like an apparition, with veiled face and sealed lips, amid the scenes of her former glories. “The days of Herod” were the Hebrew midnight, but they give us the Bright and Morning Star. And so upon this dial-plate of Scripture the great Herod, with all his royalties, is nothing more than the dark, empty shadow which marks a Divine hour, “the fulness of the time.”

Israel s corporate life began with four centuries of silence and oppression, when Egypt gave them the doubled task, and Heaven grew strangely still, giving them neither voice nor vision. Is it but one of the chance repetitions of history that Israel s national life should end, too, with four hundred years of silence? for such is the coincidence, if, indeed, we may not call it something more. It is, however, just such a coincidence as the Hebrew mind, quick to trace resemblances and to discern signs, would grasp firmly and eagerly. It would revive their long-deferred and dying hopes, overlaying the near future with its gold. Possibly it was this very coincidence that now transformed their hope into expectation, and set their hearts listening for the advent of the Messiah. Did not Moses come when the task was doubled? And was not the four hundred years silence broken by the thunders of the Exodus, as the I AM, once again asserting Himself, “sent redemption to His people”? And so, counting back their silent years since Heaven’s last voice came to them through their prophet Malachi, they caught in its very silences a sound of hope, the footfall of the forerunner, and the voice of the coming Lord. But where, and how, shall the long silence be broken? We must go for our answer and here, again, we see a correspondence between the new Exodus and the old to the tribe of Levi, and to the house of Amram and Jochebed.

Residing in one of the priestly cities of the hill-country of Judaea though not in Hebron, as is commonly supposed, for it is most unlikely that a name so familiar and sacred in the Old Testament would here be omitted in the New was “a certain priest named Zacharias.” Himself a descendant of Aaron, his wife, too, was of the same lineage; and besides being “of the daughters of Aaron,” she bore the name of their ancestral mother, Elisabeth.” Like Abraham and Sarah, they were both well advanced in years, and childless. But if they were not allowed to have any lien upon posterity, throwing themselves forward into future generations, they made up the lack of earthly relationships by cultivating the heavenly. Forbidden, as they thought, to look forward down the lines of earthly hopes, they could and did look heavenward; for we read that they were both “righteous” a word implying a Mosaic perfection “walking in all the commandments and ordinances of the Lord blameless.” We may not be able, perhaps, to give the precise distinction between “commandments” and “ordinances,” for they were sometimes used inter changeably; but if, as the general use of the words allows us, we refer the “commandments” to the moral, and the “ordinances” to the ceremonial law, we see how wide is the ground they cover, embracing, as they do, the (then) “whole duty of man.” Rarely, if ever, do the Scriptures speak in such eulogistic terms; and that they should here be applied to Zacharias and Elisabeth shows that they were advanced in saintliness, as well as in years. Possibly St. Luke had another object in view in giving us the portraits of these two pre-Advent Christians, completing in the next chapter the quarternion, by his mention of Simeon and Anna. It is somewhat strange, to say the least, that the Gentile Evangelist should be the one to give us this remarkable group the four aged Templars, who, “when it was yet dark,” rose to chant their matins and to anticipate the dawn. Whether the Evangelist in tended it or not, his narrative salutes the Old, while it heralds the New dispensation, paying to that Old a high though unconscious tribute. It shows us that Hebraism was not yet dead; for if on its central stem, within the limited area of its Temple courts, such a cluster of beautiful lives could be found, who will tell the harvest of its outlying branches? Judaism was not altogether a piece of mechanism, elaborate and exact, with a soulless, metallic click of rites and ceremonies. It was an organism, living and sentient. It had nerves and blood. Possessed of a heart itself, it touched the hearts of its children. It gave them aspirations and inspirations without number; and even its shadows were the interpreters, as they were the creations, of the heavenly light And if now it is doomed to pass away, outdated and superseded, it is not because it is bad, worthless; for it was a Divine conception, the “good” thing, preparing for and proclaiming God’s “better thing.” Judaism was the “glorious angel, keeping the gates of light;” and now, behold, she swings back the gates, welcomes the Morning, and herself then disappears.

It is the autumn service for the course of Abia which is the eighth of the twenty-four courses into which the priesthood was divided and Zacharias proceeds to Jerusalem, to perform whatever part of the service the lot may assign to him. It is probably the evening of the Sabbath the presence of the multitude would almost imply that and this evening the lot gives to Zacharias the coveted distinction which could only come once in a lifetime of burning incense in the Holy Place. At a given signal, between the slaying and the offering of the lamb, Zacharias, barefooted and robed in white, passes up the steps, accompanied by two assistants, one bearing a golden censer containing half a pound of the sweet-smelling incense, the other bearing a golden vessel of burning coals taken from the altar. Slowly and reverently they pass within the Holy Place, which none but Levites are permitted to enter; and having arranged the incense, and spread the live coals upon the altar, the assistants retire, leaving Zacharias alone in the dim light of the seven-branched candlestick, alone beside that veil he may not uplift, and which hides from his sight the Holy of Holies, where God dwells “in the thick darkness.” Such is the place, and such the supreme moment, when Heaven breaks the silence of four hundred years.

It is no concern of ours to explain the phenomenon that followed, or to tone down its supernatural elements. Given an Incarnation, and then the supernatural be comes not only probable, but necessary. Indeed, we could not well conceive of any new revelation without it; and instead of its being a weakness, a blemish on the page of Scripture, it is rather a proof of its heavenliness, a hall-mark that stamps its Divinity. Nor is there any need, believing as we do in the existence of intelligences other and higher than ourselves, that we apologize for the appearance of angels, here and else where, in the story; such deference to Sadducean doubts is not required.

Suddenly, as Zacharias stands with uplifted hands, joining in the prayers offered by the silent “multitude” without, an angel appears. He stands “on the right side of the altar of incense,” half-veiled by the fragrant smoke, which curling upwards, filled the place. No wonder that the lone priest is filled with “fear,” and that he is “troubled” a word implying an outward tremor, as if the very body shook with the unwonted agitation of the soul. The angel does not at first announce his name, but seeks rather to calm the heart of the priest, stilling its tumult with a “Fear not” as Jesus stilled the waters with His “Peace.” Then he makes known his message, speaking in language most homely and most human: “Thy prayer is heard.” Perhaps a more exact rendering would be, “Thy request was granted,” for the substantive implies a specific prayer, while the verb indicates a “hearing” that becomes an “assenting.” What the prayer was we may gather from the angel’s words; for the whole message, both in its promise and its prophecy, is but an amplification of its first clause. To the Jew, childlessness was the worst of all bereavements. It implied, at least they thought so, the Divine displeasure; while it effectually cut them off from any personal share in those cherished Messianic hopes. To the Hebrew heart the message, “Unto you a son is born,” was the music of a lower Gospel. It marked an epoch in their life-history; it brought the fulfilment of their desires, and a wealth of added dignities. And Zacharias had prayed, earnestly and long, that a son might be born to them; but the bright hope, with the years, had grown distant and dim, until at last it had dropped down beyond the horizon of their thoughts, and become an impossibility. But those prayers were heard, yea, and granted, too, in the Divine purpose; and if the answer has been delayed, it was that it might come freighted with a larger blessing.

But in saying that this was the specific prayer of Zacharias we do not wish to disparage his motives, confining his thoughts and aspirations within a circle so narrow and selfish. This lesser hope of offspring, like a satellite, revolved around the larger hope of a Messiah, and indeed grew out of it. It drew all its brightness and all its beauty from that larger hope, the hope that lighted up the dark Hebrew sky with the auroras of a new and fadeless dawn. When mariners “take the sun,” as they call it, reading from its disc their longitudes, they bring it down to their horizon-level. They get the higher in the lower vision, and the real direction of their looks is not the apparent direction. And if Zacharias thoughts and prayers seem to have an earthward drift, his soul looks higher than his speech; and if he looks along the horizon-level of earthly hopes, it is that he may read the heavenly promise. It is not a son that he is looking for, but the Son, the “Seed” in whom “all the families of the earth shall be blessed.” And so, when the silent tongue regains its powers of speech, it gives its first and highest doxologies for that other Child, who is Himself the promised “redemption” and a “horn of salvation;” his own child he sets back, far back in the shadow (or rather the light) of Him whom he calls the “Lord.” It is the near realization of both these hopes that the angel now announces.

A son shall be born to them, even in their advanced years, and they shall call his name “John,” which means “The Lord is gracious.” “Many will rejoice with them at his birth,” for that birth will be the awakening of new hopes, the first hour of a new day. “Great in the sight of the Lord,” he must be a Nazarite, abstaining wholly from “wine and strong drink” the two Greek words including all intoxicants, however made. “Filled with the Holy Ghost from his mother’s womb” that original bias or propensity to evil, if not obliterated, yet more than neutralized he shall be the Elijah (in spirit and in power) of Malachi’s prophecy, turning many of Israel s children “to the Lord their God.” “Going before Him” and the antecedent of “Him” must be “the Lord their God” of the preceding verse, so early is the purple of Divinity thrown around the Christ he “shall turn the hearts of fathers to their children,” restoring peace and order to domestic life, and the “disobedient” he shall incline “to walk in the wisdom of the just” (R.V.), bringing back the feet that have erred and slipped to “the paths of uprightness,” which are the “ways of wisdom.” In short, he shall be the herald, making ready a people prepared for the Lord, running before the royal chariot, proclaiming the coming One, and preparing His way, then leaving his own little footprints to disappear, thrown up in the chariot-dust of Him who was greater and mightier than he.

We can easily understand, even if we may not apologize for, the incredulity of Zacharias. There are crises in our life when, under profound emotion, Reason herself seems bewildered, and Faith loses her steadiness of vision. The storm of feeling throws the reflective powers into confusion, and thought becomes blurred and indistinct, and speech incoherent and wild. And such a crisis was it now, but intensified to the mind of Zacharias by all these additions of the supernatural. The vision, with its accessories of place and time, the message, so startling, even though so welcome, must necessarily produce a strange perturbation of soul; and what surprise need there be that when the priest does speak it is in the lisping accents of unbelief? Could it well have been otherwise? Peter “wist not that it was true which was done by the angel, but thought he saw a vision;” and though Zacharias has none of these doubts of unreality it is to him no dream of the moment s ecstasy still he is not yet aware of the rank and dignity of his angel-visitant, while he is perplexed at the message, which so directly contravenes both reason and experience. He does not doubt the Divine power, let it be observed, but he does seek for a sign that the angel speaks with Divine authority. “Whereby shall 1 know this?” he asks, reminding us by his question of Jacob’s “Tell me thy name.” The angel replies, in substance, “You ask whereby you may know this; that is, you wish to know by whose authority I declare this message to you. Well, I am Gabriel, that stand in the presence of God; and I was sent to speak unto you, and to bring you these good tidings. And since you ask for a sign, an endorsement of my message, you shall have one. I put the seal of silence upon your lips, and you shall not be able to speak until the day when these things shall come to pass, because you believed not my words.” Then the vision ends; Gabriel returns to the songs and anthems of the skies, leaving Zacharias to carry, in awful stillness of soul, this new “secret of the Lord.”

This infliction of dumbness upon Zacharias has generally been regarded as a rebuke and punishment for his unbelief; but if we refer to the parallel cases of Abraham and of Gideon, such is not Heaven s wonted answer to the request for a sign. We must understand it rather as the proof Zacharias sought, something at once supernatural and significant, that should help his stumbling faith. Such a sign, and a most effective one, it was. Unlike Gideon s dew, that would soon evaporate, leaving nothing but a memory, this was ever present, ever felt, at least until faith was exchanged for sight. Nor was it dumbness simply, for the word (Luk 1:22) rendered “speechless” implies inability to hear as well as inability to speak; and this, coupled with the fact mentioned in ver. Luk 1:62, that “they made signs to him” which they would scarcely have done could he have heard their voices compels us to suppose that Zacharias had suddenly become deaf as well as dumb. Heaven put the seal of silence upon his lips and ears, that so its own voice might be more clear and loud; and so the profound silences of Zacharias soul were but the blank spaces on which Heaven s sweet music was written.

How long the interview with the angel lasted we cannot tell. It must, however, have been brief; for at a given signal, the stroke of the Magrephah, the attendant priest would re-enter the Holy Place, to light the two lamps that had been left unlighted. And here we must look for the “tarrying ” that so perplexed the multitude, who were waiting outside, in silence, for the benediction of the incensing priest. Re-entering the Holy Place, the attendant finds Zacharias smitten as by a sudden paralysis speechless, deaf, and overcome by emotion. What wonder that the strange excitement them oblivious of time, and, for the moment, all-forgetful of their Temple duties! The priests are in their places, grouped together on the steps leading up to the Holy Place; the sacrificing priest has ascended the great brazen altar; ready to cast the pieces of the slain lamb upon the sacred fire; the Levites stand ready with their trumpets and their psalms all waiting for the priests who linger so long in the Holy Place. At length they appear, taking up their position on the top of the steps, above the rows of priests, and above the silent multitude. But Zacharias cannot pronounce the usual benediction to-day. The “Jehovah bless thee and keep thee” is unsaid; the priest can only “beckon” to them, perhaps laying his finger on the silent lips, and then pointing to the silent heavens to them indeed silent, but to himself all vocal now.

And so the mute priest, after the days of his ministration are completed, returns to his home in the hill country, to wait the fulfilment of the promises, and out of his deep silences to weave a song that should be immortal; for the Benedictus, whose music girdles the world to-day, before it struck upon the world’s ear and heart, had, through those quiet months, filled the hushed temple of his soul, lifting up the priest and the prophet among the poets, and passing down the name of Zacharias as one of the first sweet singers of the new Israel.

And so the Old meets, and merges into the New; and at the marriage it is the speaking hands of the mute priest that join together the two Dispensations, as each gives itself to the other, never more to be put asunder, but to be “no longer twain, but one,” one Purpose, one Plan, one Divine Thought, one Divine Word.

Fuente: Expositors Bible Commentary

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