Exegetical and Hermeneutical Commentary of Luke 1:13
But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John.
13. Fear not ] The first utterance of the Dawn of the Gospel. St Luke begins with this angelic encouragement, and ends with the Apostles ‘blessing and praising God;’ see the beautiful remarks of Bengel ad loc.
thy prayer is heard ] Rather, thy supplication was heard. implies a special prayer, and with the aorist verb shews that Zacharias had been just praying either to have a son, or at least that the days of the Messiah might come.
John ] Jehochanan, ‘the favour of Jehovah’ (comp. Gen 17:19). It is interchanged with Jona in Mat 16:17 (comp. Joh 1:42), and in various forms was not uncommon, 1Ch 3:24; 1Ch 28:12, &c.
Fuente: The Cambridge Bible for Schools and Colleges
Thy prayer is heard – That is, thy prayer for offspring. This, among the Jews, was an object of intense desire. No prospect was more gloomy to them than that of dying childless, so that their name should perish. Special pains, therefore, had been taken in the law to keep up the names of families by requiring a man to marry his brothers wife, Deu 25:5.
Fuente: Albert Barnes’ Notes on the Bible
Luk 1:13
But the angel said unto him, Fear not
Human life on earth known in heaven
From the speech of Gabriel it is clear that human life, in its beginning, course, purpose, and destiny, is known in heaven before it is manifested on earth.
This is not the case with exceptional men only, but with all men. This should throw a joyous solemnity around life. Human life is intended to be the realization of a heavenly plan. Inquire what it is, accept it with all thankfulness or submission, as the case may be, and live in God. John was to be as conspicuous amongst men as a mountain is conspicuous amongst the lowlands. But did not God make the valleys as well as the hills? In great lives we only see the lines of Divine movement and purpose more clearly because of their apparent exaggeration; in humbler lives the lines are all there. This communication made by Gabriel suggests two inquiries.
1. Has every life a guardian angel?
2. Is every life reported in heaven by the angelic watcher? (Dr. Parker.)
Light will arise in due time
The barrenness necessitated the annunciation. The annunciation transfigured the barrenness. Is it not often exactly thus with trying and bitter and reproach bringing experiences of the believer? We are denied what we fain would have; we have what we would fain have been denied. We feel ourselves of those who walk in the darkness, and have no light. Well! do we trust in the Lord, and stay ourselves upon God? If only we do, sooner or later, I am satisfied increasingly, light will arise. It may not come when we wished it, nor as we wished it, but come it does. (A. B. Grosart, LL. D,)
Consider the exquisite connexion of the whole, the gradually-attained climax of the Divine message from the lips of the angel from before the throne. The messenger of joy begins with the mention of the accepted prayer, promises a son, gives him a high name, foretells for him a distinguished office. But the greatest tidings are yet to come: the longed-for coming of the Messiah, whose forerunner this child is to be. To quote Pfenninger: How tenderly interwoven, how intimately connected, the Divine with the human story I It is one of the chief perfections of a drama that all its occurrences should essentially hang together; that none of them should appear extraneous or isolated; and where are these conditions better observed than in the Divine narratives of Holy Writ? The grandest, Divinest story in the world blended at its first most human commencement with the human heart-history of a childless wedded pair, who pray to God for a son. This is certainly true, although the prayer here referred to can hardly have been confined to such a petition. The heavenly message, however, retrospectively includes former prayers, and has three separate clauses–first, the birth of a son to Zacharias; last, the coming of the Lord Himself; and as connecting link between the two, the announcement that this son shall make ready the way of this very Lord. (Rudolph Stier)
The Fear-nots of the Bible
The Fear-nots of the Bible provide an all-sufficient vade-necum for the timid and distressed. There is no apprehension possible to man which has not its complementary reassuring promise in Gods Word. (Anon.)
Long-offered prayers
The prayer of Zacharias was most probably an old prayer, going back many years, ere Elisabeth was old. But apparently unanswered prayers are not disregarded prayers. Old, very old prayers often and often bring down blessings unexpected. (A. B. Grosart, LL. D.)
The Bible abounds in assurances that all faithful earnest prayer will be heard, cannot but be heard. And Christian experience proves the truth of the Divine assurance. Let us rejoice
(1) That we are permitted to pray;
(2) That we are commanded to pray;
(3) That all true prayer is heard;
(4) That with God to hear is to answer and help.
Disappointed and weary suppliant, fear not, thy prayer is heard. And to know that it is heard is to know that in Gods good way and time it shall be answered. (Anon.)
Prayer heard though not immediately answered
I can stand in the rooms of my office in New York, and communicate with the men in the fifth story. If I want to speak to the foreman of the printing office, I go and blow the whistle, and talk through the tube. And I know that the message has got up there and that he heard it. I do not see him, and he does not answer back; but I have no doubt that, having received the message, he will attend to my wants. Soft seems to me that sometimes we speak to God in heaven, as it were through an invisible medium. He does not answer immediately, but, nevertheless, we know that He is there, and that, even if we do not conceive of Him, He conceives of us; and we send our thought or prayer up, and let it alone, and do not fret or worry about it. (H. W.Beecher.)
Unanswered prayer accepted
Prayers which are not answered at once, nor, perhaps, for a long time afterwards, may nevertheless be accepted. Gods people are apt to forget this; and that it is with prayer, to borrow an illustration from commercial transactions, as with a bill, which, though accepted, is often not paid till months or years have elapsed. Our heavenly Father knows best what to give; and also how, and where, and when to give it. Were its answer always to follow prayer, as the peal roars upon the flash, I suspect that we would be as ready in spiritual as we are in earthly matters to look only to secondary causes, and forget Gods hand–coming to look upon our prayers as being the cause of the answer, as much as we are in the habit of regarding the flash of lightning, without any reference to God, as the cause of the peal of thunder. (T. Guthrie, D. D.)
And thy wife Elisabeth John
This promised son is added to a series whose birth has already been miraculously foretold. Isaac, Samson, Samuel. The significant names of both Zacharias [The Lord remembers] and Elisabeth [God of the oath, or covenant] are mentioned by the angel, to point out the rich fulfilment of their prophetic meaning, but the appointed name of this promised son transcends theirs. An era of new and fuller grace begins with him. Later, the name (=the grace of God) receives its special explanation, in that the stern preacher of repentance is found only to lead from grace to grace. John is the last but one of the seven names [Ishmael, Isaac, Solomon, Josiah, Cyrus, John, Jesus] given by God in Holy Scripture to those still unborn, and the seventh name is Jesus. (Rudolf Stier.)
Angelic solicitude
1. Observe how apprehensive this good angel was at Zacharys surprising fear, and encourages him against it. The holy angels, though they do not express it in words, yet pity our frailties, and suggest comfort to us. The evil angels, if they might, would kill us with terror; the good angels labour together for our tranquility and cheerfulness.
2. The comfortable words spoken by the angel to Zacharias. God sometimes hears our prayers, and bestows His mercies, when we least expect; yea, when we have given over looking for what we asked. 3: The name which the angel directed Zachary to give his son: John, which signifies gracious; because he was to open the kingdom of grace, and to preach the grace of the gospel through Jesus Christ. The giving of significant names to children has been an ancient and pious practice; names which either carried a remembrance of duty or of mercy in them. (W. Burkitt, M. A,)
Acceptable prayer defined
Prayer is the offering of our sincere desires to God. It involves a sense of our unworthiness and necessities.
1. Penitence (Psa 51:17).
2. Faith (Heb 11:6).
3. Sincerity (Jer 29:13).
4. Fervency (James v 16).
5. Love (1Ti 2:8).
6. Delight in God (Isa 25:9).
7. Perseverance (Eph 6:18).
8. Humble submission to Gods will (Mic 7:7).
9. In the name of Christ (Eph 3:12).
10. With confession of our sins (1Jn 1:9). Jewish prayers were chiefly praise and benedictions. Always answered, but in
Gods sovereign way. (W. H. Van Doren, D. D.)
The efficacy of prayer
Then you have not been modified in any way as to the efficacy of prayer? asked his visitor. Mr. Spurgeon laughed. Only in my faith growing far stronger and firmer than ever. It is not a matter of faith with me, but of knowledge, and everyday experience. I am constantly witnessing the most unmistakable instances of answers to prayer. My whole life is made up of them. To me they are so familiar as to cease to excite my surprise; but to many they would seem marvellous, no doubt. Why, I could no more doubt the efficacy of prayer than I could disbelieve in the law of gravitation. The one is as much a fact as the other, constantly verified every day of my life. Elijah, by the brook Cherith, as he received his daily rations from the ravens, could hardly be a more likely subject for scepticism than
I. Look at my Orphanage. To keep it going entails an annual expenditure of about 10,000. Only 1400 is provided for by endowment. The remaining 8000 comes to me regularly in answer to prayer. I do not know where I shall get it from day to day. I ask God for it, and He sends it. Mr. Muller, of Bristol, does the same on a far larger scale, and his experience is the same as mine. (Pall Mall Gazette.)
Prayers answered at last
During a long course of years, even to the closing fortnight of his life, in his last sickness, Dr. Judson lamented that all his efforts in behalf of the Jews had been a failure. He was departing from the world saddened with that thought. Then, at last, there came a gleam of light that thrilled his heart with grateful joy. Mrs. Judson was sitting by his side while he was in a state of great languor, with a copy of the Watchman and Reflector in her hand. She read to her husband one of Dr. Hagues letters from Constantinople. That letter contained some items of information that filled him with wonder. At a meeting of missionaries at Constantinople, Mr. Schauffler stated that a little book had been published in Germany giving an account of Dr. Judsons life and labours; that it had fallen into the hands of some Jews; and had been the means of their conversion; that a Jew had translated it for a community of Jews on the borders of the Euxine, and that a message had arrived in Constantinople asking that a teacher might be sent to show them the way of life. When Dr. Judson heard this his eyes were filled with tears, a look of almost unearthly solemnity came over him, and, clinging fast to his wifes hand as if to assure himself of being really in the world, he said, Love, this frightens me, I do not know what to make of it. To make of what? said Mrs. Judson. Why, what you have just been reading, I never was deeply interested in any object, I never prayed sincerely and earnestly for anything, but it came; at some time–no matter how distant the day–somehow, in some shape, probably the last I should have devised, it came! What a testimony was that I It lingered on the lips of the dying Jud-son; it was enbalmed with grateful tears, and is worthy to be transmitted as a legacy to the coming generation. The desire of the righteous shall be granted. Pray and wait. The answer to all true prayer will come. In Judsons case the news of the answer came before he died, but it was answered long before. So we may know of the results of prayers and toils even while we sojourn here; but if not, what sweet surprises shall await us in the great beyond! (North-Western Christian Advocate.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 13. Thy prayer is heard] This probably refers,
1st, to the frequent prayers which he had offered to God for a son; and
2dly, to those which he had offered for the deliverance and consolation of Israel.
They are all heard-thou shalt have a son, and Israel shall be saved. If fervent faithful prayers be not immediately answered, they should not be considered as lost; all such are heard by the Lord, are registered in heaven, and shall be answered in the most effectual way, and in the best time. Answers to prayer are to be received by faith; but faith should not only accompany prayer while offered on earth, but follow it all its way to the throne of grace, and stay with it before the throne till dismissed with its answer to the waiting soul.
Thou shalt call his name John.] For the proper exposition of this name, See Clarke on Mr 1:4.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Although the great God useth so to show himself to the best of his own people, as to imprint upon them a sacred awe of his majesty, yet he never suffereth the souls of his people to sink under those apprehensions. The first words the angel saith to Zacharias are,
Fear not, Zacharias. I am no bad messenger to thee, but a good messenger from God, to tell thee
thy prayer is heard. This is good news to any soul. But of what prayer the angel here speaketh is a little further question, for it follows,
and thy wife Elisabeth shall bear thee a son. It is believed that the priest, while he burned incense, did offer up prayers, but that he had now offered up prayers to God for issue is not so probable, considering that both he and Elisabeth were well stricken in years, and probably past children. Some therefore think that those words, and thy wife Elisabeth, & c., are given him only as a sign that his prayers were heard; and added to signify that, as a further mercy to him than what he asked, Elisabeth should conceive. Nor do I see any reason why we should restrain the prayer mentioned to the prayer he had now made, and not expound it of those many prayers which Zacharias had before made, which though God had delayed to answer, yet the angel assures him should now be answered with relation to issue.
And thou shalt call his name John, which is the same with Johanan in the Hebrew, and signifies gracious. The angel directed Joseph to call Christs name Jesus, because he was to save his people from their sins; and he directeth Zacharias to call his sons name John, because he was to open the kingdom of grace, and to preach the grace of the gospel, through Jesus Christ.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. thy prayer is hearddoubtlessfor offspring, which by some presentiment he even yet had notdespaired of.
Johnthe same as”Johanan,” so frequent in the Old Testament, meaning”Jehovah’s gracious gift.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But the angel said unto him, fear not, Zacharias,…. He calls him by his name; for holy men are known to angels in person, and by name; to whom they are ministering spirits, and for whose good they are concerned; and bid him not be afraid, as the angel also said to the women at Christ’s sepulchre, Mt 28:5 for he saw by his countenance and gestures, that he was greatly surprised and terrified at the sight of him:
for thy prayer is heard; which he had many years ago put up for a son; for it cannot be thought that he had been now praying for one, being in such an advanced age, and having for years past given up all hopes of one, and was even unbelieving, when he was told by the angel he should have one: prayer is sometimes immediately heard, and answered; and sometimes an answer is deferred a long time, to try the faith and patience of the saints, and to discover the more the wisdom, power, and goodness of God: or this may have regard to his present prayer, one branch of which might concern the coming of the Messiah, which was now expecting, and therefore is told, that his prayer was heard; since the angel that appeared to him, brought him the news of the conception and birth of his forerunner:
and thy wife Elisabeth shall bear thee a son; who had been always barren, and was called so, Lu 1:7
And thou shalt call his name John; in Hebrew, “Jochanan”, and signifies “gracious”: a fit name for one that was filled with the gifts and graces of the Spirit; and was the harbinger of the Messiah, who is full of grace and truth; and the ushered in the Messiah’s kingdom, which is a dispensation of grace.
Fuente: John Gill’s Exposition of the Entire Bible
Is heard (). First aorist passive indicative. A sort of timeless aorist, “was heard” when made, and so “is heard” now. Probably the prayer was for a son in spite of the great age of Elisabeth, though the Messianic redemption is possible also.
John (). The word means that God is gracious. The mention of the name should have helped Zacharias to believe. The message of the angel (verses 13-17) takes on a metrical form when turned into Hebrew (Ragg) and it is a prose poem in Greek and English like Luke 1:30-33; Luke 1:35-37; Luke 1:42-45; Luke 1:46-55; Luke 1:68-70; Luke 2:10-12; Luke 2:14; Luke 2:29-32; Luke 2:34-35. Certainly Luke has preserved the earliest Christian hymns in their oldest sources. He is the first critic of the sources of the Gospels and a scholarly one.
Fuente: Robertson’s Word Pictures in the New Testament
Is heard [] . If we render the aorist literally, was heard, we avoid the question as to what prayer is referred to. The reference is to the prayer for offspring, which, owing to his extreme years, Zacharias had probably ceased to offer, and which he certainly would not be preferring in that public and solemn service. Hence the aorist is appropriate, referring back to the past acts of prayer. “The prayer, which thou no longer offerest, was heard.”
John. Meaning God is favorable, or Jehovah showeth grace.
Fuente: Vincent’s Word Studies in the New Testament
1) “But the angel said unto him,” (eipen de, pros autou ho angelos) “Then the angel said directly to him,” words of comfort, such as the angel spoke to Mary and our Lord spoke later to His church, Luk 2:10; Luk 12:32. It was the first New Testament communication from heaven, the first direct Divine message for four hundred years, since Malachi.
2) “Fear not Zacharias,” (me ptrobou zacharia) “Zacharias do not fear,” La 3:57, be afraid, disturbed, come apart, or come unglued. Zacharias, he knows you! With these two golden words, “fear not,” by this angelic servant, Gabriel, four centuries of Divine silence was broken, Luk 1:19.
3) “For thy prayer is heard;” (dioti eisekousthe he deesis sou) “Because your special request was heard,” in glory, by the Lord of glory, like that of Isaac for Rebekah, and like Hannah prayed for a son, 1Sa 1:20.
4) “And thy wife Elizabeth shall bear thee a son,” (kai he gune sou Elisabet gennesei huion soi) “And your wife Elizabeth will bear a son to or for you.” His official prayer was that the Messiah should come, but his prayer-longing continued, was also for a son. This was a positive answer.
5) “And thou shalt call his name John,” (kai kaleseis to onoma autou Icannen) “And you shall call his name John.” The name John was given by the angel, perhaps to inspire confidence and strengthen the faith of Zacharias, just as the name Jesus was later given to Joseph for his son, the Redeemer, Mat 1:21. The name John means “Jehovah is gracious,” and is derived from Johanan. 2Ki 25:23.
Fuente: Garner-Howes Baptist Commentary
13. Fear not, Zacharias The glory of God, it ought to be observed, is not so appalling to the saints as to swallow them up entirely with dread, but only to cast them down from a foolish confidence, that they may behold him with humility. As soon, therefore, as God has abased the pride of the flesh in those who believe in him, he stretches out his hand to raise them up. He acts differently towards the reprobate; for at whatever time they are dragged before the tribunal of God, they are overwhelmed by absolute despair: and thus does God justly reward their vain delights, in which they give themselves up to the intoxicating antonness of sin. We ought, therefore, to accept this consolation, with which the angel soothes Zacharias, that we have no reason to fear, when God is gracious to us. For they are greatly mistaken who, in order to enjoy peace, hide themselves from the face of God, whereas we ought to acquaint ourselves with him and be at peace, (Job 22:21.)
Thy prayer is heard Zacharias may seem to have acted an improper part, and inconsistent with the nature of his office, if, on entering the Holy Place in the name of all the people, he prayed as a private man that he might obtain offspring; for, when the priest sustained a public character, he ought, in forgetfulness as it were of himself, to offer prayers for the general welfare of the Church. If we say that there was no absurdity in Zacharias, after performing the chief part of the prayer, devoting the second part of it to private meditations about himself, the reply will not be without weight. But it is hardly probable that Zacharias did, at that time, pray to obtain a son, of which he had despaired on account of his wife’s advanced age; nor indeed can any precise moment be drawn from the words of the angel. I interpret it, therefore, simply that his prayer was at length heard, which he had poured out before God for a long period. That the desire of having children, if it be not excessive, is consistent with piety and holiness, may be gathered from Scripture, which assigns to it not the lowest place among the blessings of God.
Thou shalt call his name John The name was given, I think, to the Baptist in order to heighten the authority of his office. יהוהנן, (1Ch 3:15,) for which the Greeks employ ᾿Ιωάννης, signifies in Hebrew the grace of the Lord Many suppose that the son of Zacharias was so called, because he was beloved of God. I rather think that it was intended to recommend not the grace which God bestowed upon him as a private individual, but that grace which his mission would bring to all. The force and weight of the name are increased by its date; for it was before he was born that God inscribed on him this token of his favor.
Fuente: Calvin’s Complete Commentary
(13) Thy prayer is heard.The words imply a prayer on the part of Zacharias, not that he might have a son (that hope appears to have died out long before), but that the Kingdom of God might come. Praying for this he receives more than he asks, and the long yearning of his soul for a son who might bear his part in that Kingdom is at last realised.
Thou shalt call his name John.The English monosyllable represents the Greek Joannes, the Hebrew Jochanan. The name appears as belonging to the men of various tribes (1Ch. 3:15; Ezr. 8:12; Jer. 41:11). As the meaning of the Hebrew word is Jehovah is gracious, the announcement of the name was in itself a pledge of the outpouring of the grace of God.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. Thy prayer is heard The angel attests his reality as a true supernatural being by showing that he knew what Zacharias’s prayer had long been, as well as by the splendour of his person. His prayer had, doubtless, once been for a posterity that his name might not die in Israel. But that hope declining as his age advanced, his later desire had been for the “consolation of Israel.” And at the present moment the prayers of Israel are ascending “for the people of God,” as Grotius says; “and, if Josephus and Philo are to be believed, for the salvation of the world.” Both currents of Zacharias’s prayer are heard. The posterity and the consolation are at hand.
John The God-given. A suitable name for one divinely given in answer to prayer. It is a suitable name, also, for him who, promised by ancient prophecy, was at last bestowed.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But the angel said to him, “Do not be afraid, Zacharias: because your supplication is heard, and your wife Elisabeth will bear you a son, and you will call his name John.” ’
During his offering of the incense Zacharias would have prayed on behalf of all the people, a prayer for the deliverance of Israel. And now the angel, for such it was, knowing his thoughts, spoke gently to him. He told him not to be afraid, for he was not there to cause him harm, but to bring him good news from the presence of God. The good news was that God had heard his prayers, and that His deliverance was about to come to Israel, and not only that but that his wife too was to be involved in it and was to bear a son. And he was to be called Yo-annen, ‘the Lord is gracious’, for through him God was going to act graciously.
The angel replies in poetic and chiastic form, which we will first give in full:
a “And you will have joy and gladness,
a And many will rejoice at his birth.
a For he will be great in the sight of the Lord,
a And he will drink no wine nor strong drink,
b And he will be filled with the Holy Spirit, even from his mother’s womb.
c And many of the children of Israel will he turn to the Lord their God.
b And he will go before his face in the spirit and power of Elijah,
a To turn the hearts of the fathers to the children,
a And the disobedient to walk in the wisdom of the righteous,
a To make ready for the Lord,
a A people prepared.”
Central to the chiasmus in ‘c’ is that he will turn many of his people to the Lord His God, for that is why he is to be born. Surrounding that central purpose in ‘b’ and parallel is that it will be by the Holy Spirit, the Spirit and power of Elijah. He will be the Mainspring of his activity. And in ‘a’ we have the rejoicing at the coming of the herald and a description of his potential, and in the parallel what he will accomplish through that potential.
Fuente: Commentary Series on the Bible by Peter Pett
Luk 1:13. Thy prayer is heard; We cannot imagine that this holy man, at so advanced an age, and on such an occasion, would pray for the pregnancy of his wife, who was very old. The priests in this office considered themselves as the mouth of the people, and made the welfare of the nation the subject of their prayers. Wherefore, since it is reasonable to suppose that Zacharias now interceded for the coming of the Messiah, in whom all the families of the earth were to be blessed, we may consider the angel’s words as having a reference to such a prayer, thus: “The Messiah, for whose coming thou prayedst, is about to be born; for thy wife shall bring forth his forerunner.” Some indeed are of opinion, that those prayers are meant which Zacharias may have put up for offspring when he and his wife were young; yet the time and place of the vision give reason to believe that the object of it was a matter of more general concernment. It was the office of the father to name the child, as appears from Luk 1:62. John, in the Hebrew tongue, signifies The grace of God. Hence it was fitly given to the Messiah’s forerunner, who was sent to proclaim the immediateaccomplishmentofGod’smercifulintentionstowardsmen,theexpectation of which had been raised in them by all the preceding dispensations of religion. , which we render gladness, in the next verse, properly answers to the word exultation or leaping for joy. See 1Pe 1:8; 1Pe 4:13 and Mat 5:12.
Fuente: Commentary on the Holy Bible by Thomas Coke
Luk 1:13-14 . . . .] By cannot be meant the petition for offspring (yet so still Olshausen, de Wette, Bleek, Schegg, following Maldonatus and many others); for, as according to Luk 1:7 it is not to be assumed at all that the pious priest still continued now to pray for children, so least of all can he at the burning of incense in his official capacity have made such a private matter the subject of his prayer; but must be referred to the prayer just made by him at the priestly burning of incense, in which also the whole of the people assembled without were associated (Luk 1:10 ). This prayer concerned the highest solicitude of all Israel, namely, the Messianic deliverance of the people (Augustine, Euthymius Zigabenus, Erasmus, Jansen, Calovius, Ewald, and others), . The context which follows is not opposed to this, but on the contrary the connection is: “Has preces angelus dicit exauditas; jam enim prae foribus esse adventum Messiae, cujus anteambulo destinatus sit is qui Zachariae nasciturus erat filius,” Grotius.
. . .] see on Mat 1:21 .
is the Hebrew or (God is gracious, like the German Gotthold). The LXX. have (2Ki 25:23 ), (Neh 6:18 ), (Neh 12:13 ; 2Ch 17:15 ; 2Ch 23:1 ), (2Ch 28:12 ).
here is birth (often so in the Greek writers and in the LXX.); Xen. Ephesians 3 : , .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
13 But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John.
Ver. 13. For thy prayer is heard ] Both for a son, and for a Saviour.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
13. ] He had then prayed for a son but as appears below, long since for he now had ceased to look for an answer to his prayer. Many Commentators (Aug [6] , Thl., Euth., Grot., &c.) have thought his prayer was for the salvation of Israel by the appearance of the Messiah: but the former view appears more probable.
[6] Augustine, Bp. of Hippo , 395 430
= , LXX, 1Ch 3:24 ; , 4 Kings 25:23; , 2Ch 28:12 ; = ‘God is favourable.’
Fuente: Henry Alford’s Greek Testament
Luk 1:13 . : all prayed at that hour, therefore of course the officiating priest. The prayer of Zechariah was very special implies this as compared with , vide Trench, Synonyms and very realistic: for offspring . Beneath the dignity of the occasion, say some interpreters; a very superficial criticism. True to human nature and to O. T. piety, and not unacceptable to God. That the prayer was for offspring appears from the angelic message, objective and subjective corresponding. , shall bear; originally to beget. : the name already mentioned to inspire faith in the reality of the promise: meaning, God is gracious.
Fuente: The Expositors Greek Testament by Robertson
unto = to. Greek. pros. App-104. Not the same word as in Luk 1:26.
not. Greek. me. App-105. As in verses: Luk 1:20, Luk 1:30, not as in verses: Luk 1:20, Luk 1:22, Luk 1:34.
for = because.
prayer = a definite petition.
is heard = was heard: i.e. not now, or recently. Evidently the prayer for offspring, which was now no longer offered.
bear thee = bring forth to thee.
John = Jehovah sheweth favour.
Fuente: Companion Bible Notes, Appendices and Graphics
13.] He had then prayed for a son-but as appears below, long since-for he now had ceased to look for an answer to his prayer. Many Commentators (Aug[6], Thl., Euth., Grot., &c.) have thought his prayer was for the salvation of Israel by the appearance of the Messiah: but the former view appears more probable.
[6] Augustine, Bp. of Hippo, 395-430
= , LXX, 1Ch 3:24;-, 4 Kings 25:23;-, 2Ch 28:12;-= God is favourable.
Fuente: The Greek Testament
Luk 1:13. , fear not) This is the first address from heaven in the opening dawn [aurora] of the New Testament, which is most charmingly described by Luke. The fact is here sweetly set before us; then we are led by rugged and severe paths to a most delightful issue. Such is also the case in the Apocalypse subsequently.-, has been hearkened to [granted]) This is to speak to the heart. [Zacharias in heart desired, though he no longer spoke.] Act 10:4.- , thy prayers) He had sought offspring in former days. [For he did not himself any longer cherish the expectation of the fulfilment of his desire.-V. g.]-, John) The name, John, was prescribed: the name of Mary was not prescribed.
Fuente: Gnomon of the New Testament
the Forerunner
Luk 1:13-25
As we open this Gospel we feel the wealth of a new age. The country was full of anarchy, misrule and wild passion, but there were many who spoke often one to another, Mal 3:16. They were the quiet in the land, who were looking for the redemption of Israel, Luk 2:38.
The separation of the Nazirite was in ordinary cases temporary and voluntary; but Samson, Samuel and John the Baptist were Nazirites from their birth. As the leper was the living symbol of sin, so was the Nazirite of holiness. No alcohol, no razor, no ceremonial defilement, Num 6:1-27. The mission of the Baptist was to bring back the ancient spirit of religion and prepare Messiahs way.
Notice Gabriels great and noble position of standing before God, and compare 1Ki 10:8; 1Ki 17:1; Luk 21:36. Unbelief robs us of the power of testimony for Jesus. But when faith is in full exercise, the tongue of the dumb sings.
Fuente: F.B. Meyer’s Through the Bible Commentary
Chapter 4
Filled With The Holy Ghost From His Mothers Womb
John the Baptist was a remarkable man, a man separated and distinguished from other men by the hand of God even before he was born. In Luk 1:13-17 we are allowed to hear the message the angel Gabriel delivered to his father Zacharias in the temple before he was born, before he was even conceived in his mothers womb. It is a message full of spiritual instruction. May God the Holy Spirit seal it to our hearts.
That which stands out most prominently in these verses and the lessons they are intended to convey is the fact that Gods ways are not our ways. That fact should never surprise us. The Lord has shown us in his Word and by experience that as the heavens are higher than the earth, so are his ways higher than our ways, and his thoughts than our thoughts (Isa 55:9). William Cowper wrote,
God moves in a mysterious way
His wonders to perform.
He plants his footsteps in the sea,
And rides upon the storm.
Our Prayers And Gods Answers
The first lesson in this passage is a lesson about prayer. I hope we will all lay it to heart. Gods answers to our prayers are often delayed for a long, long time. Sometimes, perhaps most often, the Lord graciously and wisely delays answering our prayers for many, many years. That certainly was the case with Zacharias and Elizabeth. No doubt, they had often prayed for the Lord to give them a child. It looked as though they had prayed in vain. Now, they were old people. The thought of having children had completely vanished from their minds. They had ceased long ago mentioning this matter to the Lord. Yet, the very first words that fell from the lips of the angel to this old man were, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John.
We must never attempt to prescribe to our God how or when to do anything. He knows and does what is best, in the best way, and at the best time. He knows the best time for his people to be born; and he knows the best time for them to be born again.
And we should never conclude that our prayers are not answered because they are not answered in the way or at the time we desire. Do not conclude that the Lord ignores your supplications because he does not immediately gratify your desires. Prayer has something to do with believing God; and the Lord often tries our faith in him by delaying our requests.
Prayer also has something to do with seeking and submitting to the will of God. Prayer is not simply bombarding God with our desires, be they ever so sincere. Prayer is seeking the will and glory of God, bowing our will to his will. It may be that the Lord sometimes delays our requests, not because he does not intend to answer them, but because he is determined to make us willing for him not to answer them.
The fact is none of us know what to pray for as we ought. The experience of the Apostle Paul recorded in 2Co 12:8-10 certainly teaches this. Because we do not know what is best, we do not know how to pray for anything as we ought. It is written, We know not what we should pray for as we ought (Rom 8:26).
Prayer is not for the gratification of our carnal lusts. It is not the means by which we obtain what we want from the Lord. Prayer, true prayer, involves submission to the will of God. It is the cry of the believers heart to his heavenly Father to do what is right and best. If I am Gods child, if truly I know him and trust him, I want what he has purposed. I bow to him, surrendering my will to his will, my desires to his purpose, my pleasure to his glory, knowing that his will is best. Therefore, when we pray (in our ignorance), the Holy Spirit cleans up our prayers and presents to the Father the true groanings of our hearts (Rom 8:26).
Paul tells us plainly that though the Lord graciously refused to give him what he asked for, he graciously granted him what he really wanted and needed. John Gill wrote
The Lord always hears and answers his people sooner or later, in one form or another, though not always in the way and manner they desire; but yet in such a way as is most for his glory and their good. The apostle had not his request granted, that Satan might immediately depart from him, only he is assured of a sufficiency of grace to support him under the exercise, so long as it should last.
Our Lord Jesus taught us ever to surrender our will to the Fathers will. When the will of God appears to contradict that which might appear to be most pleasing to our flesh, we ought always to follow our Masters example, saying, Not my will, but thine, be done (Luk 22:42; cf. Joh 12:27-28). I repeat, we do not know what is best for us, best for the glory of God, best for his kingdom, or best for the accomplishment of his purpose. Let us, therefore, wisely bow to his will in all things (Rom 8:26).
Grace For Our Children
Look at Luk 1:14-15, and learn a second thing. Here is a lesson all parents should always bear in mind. Grace must be the principle thing we seek for our sons and daughters.
And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mothers womb.
What a blessed word this is from God! Zacharias was assured, before his son was born, that his only son would be numbered among the sons of God![2]
[2] Let all those who are blessed of God with the burden of caring for children with limited mental capacity, or who have lost children in infancy, be cheered with this fact. God has granted you the rare privilege of being assured that you have a child who will be numbered among the redeemed in Glory.
What more could any parent desire? Nothing can give a believing father and mother greater joy than to see their sons and daughters experience, possess and walk in the grace of God. Just before promising this old man that his son would be filled with the Holy Ghost, the angel of the Lord said to Zacharias, not only are you going to have a son, you are going to have a son who is chosen of God, And thou shalt have joy and gladness; and many shall rejoice at his birth!
Above all things, seek grace for your children. Beauty, brilliance, wealth and honour, even health and happiness are utterly insignificant when compared to this. Our sons and daughters need Christ. They need the grace of God in Christ. Let us seek, earnestly seek, the grace of God in Christ for our children. Happy is that father who is assured upon good grounds that his son or daughter is chosen of God, redeemed by Christ and born of the Spirit!
True Greatness
The third lesson is a lesson about true greatness. It is found in Luk 1:15. True greatness is greatness in the sight of the Lord. For he shall be great in the sight of the Lord.
Men always measure greatness by a very short stick. That which men call greatness is nothing. Politicians and presidents, doctors and lawyers, philosophers and statesmen, artists and authors, athletes and movie stars all who are called and admired as great by little fools are utterly insignificant to the angels of God. Those who are great before men, they count nothing. Those who are great in the sight of God, they count great. We will be wise to learn to measure greatness the way they measure it. The angels of God measure greatness by Gods measuring stick.
Let us seek for ourselves and our children this true greatness, greatness before God, greatness in the world to come, greatness forever. What is this greatness in the sight of God? It is, the greatness of grace, the greatness of divine approval, the greatness of faith, the greatness of all who believe, the greatness of Christ. Our Saviour said, Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he (Mat 11:11).
Divine Sovereignty
Look at Luk 1:15 again, and learn something about the operations of God. God always acts in total sovereignty; and his sovereignty defies explanation. Here we are told that John the Baptist was filled with the Holy Spirit from his mothers womb. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mothers womb.
Almost everyone presumes that to mean that John the Baptist was regenerated in his mothers womb. But that is not what the text says. Some use this as a basis for baptizing babies. Some use it as a proof text to show that God does not necessarily use the preaching of the gospel to save his elect.
Let us be honest with the scriptures. Do not grab a verse or a statement, rip it out of its context, and make it mean whatever you want it to mean. We build our doctrine on the plain statements of scripture, not on the whims of our wild imaginations.
To be filled with the Holy Spirit is to be controlled by the Holy Spirit, no more and no less (Eph 5:18). When the scriptures tell us that John the Baptist was filled with the Holy Spirit from his mothers womb, it asserts that John, like Jeremiah, was sanctified, set apart, and ordained to be the prophet of the Highest, before he came out of his mothers womb (Jer 1:5). The same thing was true of the apostle Paul (Gal 1:15-16).
While still in his mothers womb, John, under such an influence of the Spirit of God, leaped for joy at the salutation of Mary to his mother Elizabeth (Luk 1:41; Luk 1:44). Like David, he was under the constant protection and care of Gods mercy, love, and grace, from his mothers womb (Psa 22:9-10).
Even before he was born, God began preparing him for the work he had for him to do. God the Holy Spirit gave him special gifts and grace, qualifying him for the work for which he was chosen.
Gods Messengers
In Luk 1:16-17 we are taught something about those men who are sent of God as his messengers to men. They are Gods blessings upon men. No man is a greater blessing to men than those men who are sent from God as his messengers.
And many of the children of Israel shall he turn to the Lord their God. 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.
That is an accurate, angelic, biblical description of the character, conduct, work, and usefulness of a gospel preacher. He, as an instrument in the hands of God, turns the hearts of men. He turns the hearts of Israel, Gods elect. He turns them from ignorance to knowledge, from darkness to light, from superstition to revelation, from unbelief to faith, and from sin to righteousness.
Obviously, the work of turning sinners to Christ is the work of God our Creator, not the work of a man; but the Spirit of God here describes it as the work of a man, because it is a work God performs by human instrumentality, by the instrumentality of gospel preaching (Rom 10:17; 1Pe 1:23-25; Jas 1:18).
The messenger of grace goes before the Lord, walks before God in the Spirit and power of Elijah, seeking Gods message, Gods grace and Gods will for his people, seeking Gods glory, and serving to build Gods kingdom. By the preaching of the gospel, he makes ready a people for the Lord, prepares chosen, redeemed sinners to meet the Lord at his appearing.
The gospel preacher is a man sent from God, filled with the Holy Ghost, proclaiming Gods salvation. How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!
These are the men we need. These are the men God uses. Blessed are those people to whom God sends such men! By them, God calls out his elect. By them, Christ is uplifted and glorified. By them, God leads his people.
Fuente: Discovering Christ In Selected Books of the Bible
angel
(See Scofield “Heb 1:4”)
Fuente: Scofield Reference Bible Notes
Fear: Luk 24:36-40, Jdg 6:23, Dan 10:12, Mat 28:5, Mar 16:6
thy prayer: Gen 25:21, 1Sa 1:20-23, Psa 118:21, Act 10:31, and they, Gen 17:10, Gen 18:14, Jdg 13:3-5, 1Sa 2:21, 2Ki 4:16, 2Ki 4:17, Psa 113:9, Psa 127:3-5
thou: Luk 1:60-63, Luk 2:21, Gen 17:19, Isa 8:3, Hos 1:4, Hos 1:6, Hos 1:9, Hos 1:10, Mat 1:21
Reciprocal: Gen 15:1 – Fear Gen 16:11 – shalt Gen 18:10 – Sarah Gen 30:17 – General 2Sa 9:7 – Fear not 2Ki 20:5 – I have heard 2Ch 7:12 – I have heard Pro 29:3 – loveth Ecc 3:2 – time to be born Ecc 3:4 – a time to laugh Isa 38:5 – I have heard Isa 41:10 – Fear Mat 3:1 – John Luk 1:25 – hath Luk 1:30 – General Luk 1:31 – and shalt Luk 1:57 – General Luk 1:63 – His Luk 2:10 – Fear not Luk 24:5 – they Joh 1:6 – John Act 10:4 – thy
Fuente: The Treasury of Scripture Knowledge
3
Prayer is heard and bear thee a son are phrases that are related; he had been praying for a son. This was one thing that caused Luke to say this couple was righteous. Had they been opposed to children and tried to avoid having them, they would not have been righteous. The promise of a son included instructions for his name.
Fuente: Combined Bible Commentary
WE have, in these verses, the words of the angel who appeared to Zacharias. They are words full of deep spiritual instruction.
We learn here, for one thing, that prayers are not necessarily rejected because the answer is long delayed. Zacharias, no doubt, had often prayed for the blessing of children, and, to all appearance, had prayed in vain. At his advanced time of life, he had probably long ceased to mention the subject before God, and had given up all hope of being a father. Yet the very first words of the angel show plainly that the bygone prayers of Zacharias had not been forgotten:-“Thy prayer is heard: thy wife Elizabeth shall bear thee a son.”
We shall do well to remember this fact, whenever we kneel down to pray. We must beware of hastily concluding that our supplications are useless, and specially in the matter of intercessory prayer in behalf of others. It is not for us to prescribe either the time or the way in which our requests are to be answered. He who knows best the time for people to be born, knows also the time for them to be born again. Let us rather “continue in prayer,” “watch unto prayer,” “pray always, and not faint.” “Delay of effect,” says an old divine, “must not discourage our faith. It may be, God hath long granted, ere we shall know of His grant.”
We learn, in the second place, that no children cause such true joy, as those who have the grace of God. It was a child about to be filled with the Holy Ghost, to whose father it was said, “Thou shalt have joy and gladness; and many shall rejoice at his birth.”
Grace is the principal portion that we should desire for our children. It is a thousand times better for them than beauty, riches, honors, rank, or high connections. Till they have grace we never know what they may do. They may make us weary of our life, and bring down our grey hairs with sorrow to the grave. When they are converted, and not till then, they are provided for, both for time and eternity. “A wise son maketh a glad father.” (Pro 10:1.) Whatever we seek for our sons and daughters, let us first seek that they may have a place in the covenant, and a name in the book of life.
We learn, in the third place, the nature of true greatness. The angel describes it, when he tells Zacharias that his son “shall be great in the sight of the Lord.”
The measure of greatness which is common among men is utterly false and deceptive. Princes and potentates, conquerors and leaders of armies, statesmen and philosophers, artists and authors,-these are the kind of men whom the world calls “great.” Such greatness is not recognized among the angels of God. Those who do great things for God, they reckon great. Those who do little for God, they reckon little. They measure and value every man according to the position in which he is likely to stand at the last day.
Let us not be ashamed to make the angels of God our example in this matter. Let us seek for ourselves and our children that true greatness which will be owned and recognized in another world. It is a greatness which is within the reach of all,-of the poor as well as the rich,-of the servant as well as of the master. It does not depend on power or patronage, on money or on friends. It is the free gift of God to all who seek it at the Lord Jesus Christ’s hands. It is the portion of all who hear Christ’s voice and follow Him,-who fight Christ’s battle and do Christ’s work in the world. Such may receive little honor in this life. But great shall be their reward at the last day.
We learn, in the fourth place, that children are never too young to receive the grace of God. Zacharias is informed that his son “shall be filled with the Holy Ghost, even from his mother’s womb.”
There is no greater mistake than to suppose that infants, by reason of their tender age, are incapable of being operated upon by the Holy Spirit. The manner of His work upon a little child’s heart, is undoubtedly mysterious and incomprehensible. But so also are all His works upon the sons of men. Let us beware of limiting God’s power and compassion. He is a merciful God. With Him nothing is impossible.
Let us remember these things in connection with the subject of infant baptism. It is a feeble objection to say that infants ought not to be baptized, because they cannot repent and believe. If an infant can be filled with the Holy Ghost, he is surely not unworthy to be admitted into the visible church. Let us remember these things specially in the training of young children. We should always deal with them as responsible to God. We should never allow ourselves to suppose that they are too young to have any religion. Of course we must be reasonable in our expectations. We must not look for evidences of grace, unsuitable to their age and capacities. But we must never forget that the heart which is not too young to sin, is also not too young to be filled with the grace of God.
We learn, in the last place, from these verses, the character of a really great and successful minister of God. The picture is set before us in a striking manner by the angel’s description of John the Baptist. He is one who will “turn hearts,”-turn them from ignorance to knowledge, from carelessness to thoughtfulness, from sin to God.-He is one who will “go before the Lord,”-he will delight in nothing so much as being the messenger and herald of Jesus Christ.-He is one who “will make ready a people for the Lord.” He will strive to gather out of the world a company of believers, who will be ready to meet the Lord in the day of His appearing.
For such ministers let us pray night and day. They are the true pillars of a Church,-the true salt of the earth,-the true light of the world. Happy is that Church, and happy is that nation, which has many such men. Without such men, learning, titles, endowments, and splendid buildings, will keep no Church alive. Souls will not be saved,-good will not be done,-Christ will not be glorified, excepting by men full of the Holy Ghost.
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Notes-
v13.-[His name John.] The word John means “the grace, gift, or mercy of the Lord.” Cruden.
v15.-[Drink neither wine nor strong drink.] From this it would appear that John the Baptist was a Nazarite, or person separated by special vow to the Lord. See Num 6:3.
v17.-[Spirit and power of Elias.] Theophylact properly remarks on this expression, that “as Elias is the precursor of Christ’s second advent, so also John is the precursor of the first advent.” Let it be carefully noted that Gabriel does not say that John shall be Elias himself, but that he shall go “in the spirit and power of Elias.” The real advent of Elias, to fulfil the prophecy of Malachi, is, in all probability, a thing yet to come.
[To turn the hearts of the fathers to the children.] This is a dark and difficult expression, and one which seems to perplex the commentators much. The most likely explanation is that of De Dieu. He considers it to mean, “the fathers upon, or together with, the children,”-that is, all ages, and all sorts of people,-parents and children together. He supports this view by the Septuagint version of Exo 12:8. Montanus, Vatablus, Barradius, Hammond and Watson take the same view. So also does Bengel, and quotes in support of it the Septuagint version of Gen 32:11.
Fuente: Ryle’s Expository Thoughts on the Gospels
Luk 1:13. For thy prayer is heard. The doubt of Zacharias (Luk 1:18) indicates that he had ceased to pray for a son. The prayer was doubtless a Messianic one, even if he still cherished some hope of a son in his old age. The answer includes both the public and private blessing. The Messiah will appear in his days, and the forerunner promised of old (Malachi 4) shall be his son.
John, God graciously gave. Comp. 2Ki 25:23; 2Ch 17:15; 2Ch 23:1; 2Ch 28:12; Neh 6:18; Neh 12:13; where the Hebrew name occurs in different forms. See on Mat 1:1.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. How apprehensive this good angel was of Zacharias’s surprising fear, and encourages him against it. The holy angels, though they do not express it in words, yet they pity our frailties, and suggest comfort to us. The evil angels if they might, would kill us with terror; the good angels labour altogether for our tranquility and cheerfulness. The angel said unto him, Fear not.
Observe, 2. The comfortable words spoken unto Zacharias; Thy prayer is heard, and thy wife Elizabeth shall bear thee a son. No doubt Zacharias and Elizabeth had often prayed for a child, and now God sends them one when they least expected it.
Learn hence, that sometimes God gives in a mercy to us, when we least expect it; yea, when we have given over looking for it. No doubt it was the case here, Zachary and Elizabeth being both well stricken in age.
Observe, 3. The name which the angel directed Zacharias to give his son: Thou shalt call his name John, which signifies gracious; because he was to open the kingdom of grace, and to preach the grace of the gospel through Jesus Christ. The giving of significant names to children, has been an ancient and pious practice; names which either carried a remembrance of duty or of mercy in them.
Fuente: Expository Notes with Practical Observations on the New Testament
Luk 1:13. But the angel said, Fear not, &c. Thus encouraging him with great gentleness of aspect and voice. For thy prayer is heard I do not come unto thee with a message of terror, but am sent to assure thee, thy prayer is heard, and thy wife shall bear thee a son No doubt this good man had often prayed for children; but as he seemed now to have given up all expectations of that kind, it is reasonable to conclude, that these words chiefly relate to his prayers for the deliverance of Israel by the Messiah, whose appearance was then expected by pious persons conversant in the sacred writings, (Luk 2:25; Luk 2:38; Luk 19:11; Luk 23:51;)and the more earnestly desired just at this time, as they suffered so many grievous things by the oppression of the Romans and the tyranny of Herod, which toward the close of his reign grew more and more insupportable. Doddridge. The priests, it must be observed, in this office, considered themselves as the mouth of the people, and made the welfare of the nation the subject of their prayers. Therefore, since it is reasonable to suppose that Zacharias now interceded for the coming of the Messiah, in whom all the families of the earth were to be blessed, we may consider the angels words as having a reference to such a prayer, thus: The Messiah, for whose coming thou prayest, is about to be born, for thy wife shall bring forth his forerunner. We may observe here with pleasure, that the prayers of pious worshippers come up with acceptance before God; to whom no costly perfume is so sweet as the fragrancy of an upright heart. An answer of peace was here returned, when the case seemed to be most helpless. Let us wait patiently for the Lord, and leave to his own wisdom the time and manner wherein he will appear for us. Thou shalt call his name John John signifies, the grace or favour of Jehovah. A name well suiting the person who was afterward so highly in favour with God, and endued with abundance of grace; and who opened a way to the most glorious dispensation of grace in the Messiahs kingdom.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
The angel appeared to announce God’s answer to Zechariah’s prayer. He told Zechariah not to fear, a fairly common statement in Luke’s Gospel (cf. Luk 1:30; Luk 2:10; Luk 5:10; Luk 8:50; Luk 12:7; Luk 12:32). Zechariah’s prayer may have been a petition (Gr. deesis) for a son that the priest and his barren wife probably offered many times in previous years. However it was probably the petition that Zechariah had just offered as he presented the incense, presumably as he prayed for Israel’s salvation (cf. Dan 9:20). In either case God’s provision of John was the answer. God named John (Jehochanan, or Jochanan) indicating His sovereign authority (cf. Luk 1:31). John’s name means, "Yahweh is [or has been] gracious."