Exegetical and Hermeneutical Commentary of Luke 1:18
And Zacharias said unto the angel, Whereby shall I know this? for I am an old man and my wife well stricken in years.
18. for I am an old man ] So “Abraham fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is a hundred years old?” Gen 17:17. But he had believed the original promise (Gen 15:6) though he asked for a confirmation of it (Luk 1:8). “He believed God who quickeneth the dead,” Rom 4:17.
Fuente: The Cambridge Bible for Schools and Colleges
Whereby shall I know this? – The thing was improbable, and he desired evidence that it would take place. The testimony of an angel, and in such a place, should have been proof enough; but people are slow to believe the testimony of heavenly messengers. As a consequence of not believing, he was struck mute.
Fuente: Albert Barnes’ Notes on the Bible
Verse 18. Whereby shall I know this?] All things are possible to God: no natural impediment can have any power when God has declared he will accomplish his purpose. He has a right to be believed on his own word alone; and it is impious, when we are convinced that it is his word, to demand a sign or pledge for its fulfilment.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The words are much the same with those of Abraham, Gen 15:8, Whereby shall I know that I shall inherit it, viz. the land of Canaan? And Mary, Luk 1:34, when the same angel had told her she should have a child, Luk 1:31, saith, How shall this be, seeing I know not a man? Gideon also asked a sign, Jdg 6:17. To our appearance and judgment there seemeth no great difference betwixt these and Zacharias in this place asking a sign, only Zacharias here opposeth his own sense and reason to the words of the angel, yet we shall hear a different issue of this question, or answer to it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
18. Whereby, &c.Marybelieved what was far harder without a sign. Abraham, though older,and doubtless Sarah, too, when the same promise was made to him,”staggered not at the promise of God through unbelief, but wasstrong in faith, giving glory to God.” This was that in whichZacharias failed.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Zacharias said unto the angel, whereby shall I know this?…. Notwithstanding such an appearance of an angel to him, which in those times was not so usual, and this in the holy place; and the things themselves which were told him, and these as the return of prayer; yet he distrusted, and wanted a sign, whereby he might know the truth of them, as the Jews were generally desirous of, and as the father of them was; who expressed himself in much such language, on a certain occasion, as this his son did; see
Ge 15:8.
For I am an old man; at least sixty years of age; for with the Jews, sixty years were reckoned, , “for old age” w; and a man of these years, was accounted an old man: and the Jewish Rabbins observe x, that the word for old age in Job 30:2 is by “gematry, sixty”; that is, the letters of the word, numerically make so much. The Mahometan writers, as before observed on Lu 1:7 make him to be ninety nine years of age: he was not discharged from service; the Levites were at fifty, but not the priests; blemishes, as the Jewish writers say y, made them unfit for service, but years did not: and even the law concerning the Levites, they say z, only respected the time they carried the sanctuary from place to place, and not future generations; and that they are disqualified neither by blemishes, nor by years, only by voice, for singing of the song; but then they might be among the porters; so that they were not on that account laid aside from all service:
and my wife well stricken in years. The Mahometan writers, as before, say, she was “eighty nine”; a like objection Abraham made, though he afterwards got over it, and was strong in faith, giving glory to God, believing in his power and faithfulness; see Ge 17:17.
w Misn. Abot, c. 5. sect. 21. & Maimon. in ib. x R. Sol. Urbin. Ohel Moed, fol. 24. 2. y T. Bab. Cholin, fol. 24. 1. z Maimon. Hilch. Cele Hamikdash, c. 3. sect. 8.
Fuente: John Gill’s Exposition of the Entire Bible
Whereby ( ). According to what. It was too good to be true and Zacharias demanded proof and gives the reason (for, ) for his doubt. He had prayed for this blessing and was now sceptical like the disciples in the house of Mary about the return of Peter (Ac 12:14f.).
Fuente: Robertson’s Word Pictures in the New Testament
Whereby [ ] . Lit., according to what? It demands a standard of knowledge, a sign.
For. I require a sign, for I am old.
Fuente: Vincent’s Word Studies in the New Testament
1) “And Zacharias said unto the angel,” (kai eipen Zacharuas pros ton angelon) “And Zacharias said directly to the angel,” as a matter of inquiry, and a sign; For the Jews “require a sign”, 1Co 1:22. It seemed to him too good to be true.
2) “Whereby shall I know this?” (kai ti gnosomai touto) “By what means shall I know this?” Zacharias expressed doubt or distrust in the message of Gabriel, God’s chief informing angel, v. 19. Yet a similar promise had been made to Abraham, “who staggered or wavered not at the promise of God,” as well as Sarah, Rom 4:20; Heb 11:11.
3) “For I am an old man,” (ego gar eimi persbutes) “For I am already aged,” old or elderly, by normal and natural limitations of life; Yet, he did not consider that God was the source of all life and its continuance, Act 17:28.
4) “And my wife well stricken in years.” (kai he gune mou probebekuia en tais hemerais autes) “And my wife has already advanced in years,” beyond expectancy of bearing a child; In Zacharias’ doubting and vacillating at God’s message and messenger, God was dishonored. The angel itself was a sign, and it appears that Zacharias in his perturbation forgot that nothing is “too hard for God,” Gen 18:14; Rom 4:17-18.
Fuente: Garner-Howes Baptist Commentary
And Zacharias said to the angel Next follows the doubt of Zacharias, and the punishment which the Lord inflicted on his unbelief. He had prayed that he might obtain offspring, and now that it is promised, he distrusts, as if he had forgotten his own prayers and faith. It might, at first sight, appear harsh that God is so much offended by his reply. He brings forward his old age as an objection. Abraham did the same; and yet his faith is so highly applauded that Paul declares, he
“
considered not his own body now dead, neither yet the deadness of Sarah’s womb,” (Rom 4:19,)
but unhesitatingly relied on the truth and power of God. Zacharias inquires how, or by what proof, he might arrive at certainty. But Gideon was not blamed for twice asking a sign, (Jud 6:17.) Nay more, we are shortly after this informed of Mary’s objection, How shall this be, since I know not a man? ( ver. 34,) which the angel passes over as if it contained nothing wrong. How comes it then that God punishes Zacharias so severely, as if he had been guilty of a very heinous sin? I do acknowledge that, if the words only are considered, either all were equally to blame, or Zacharias did nothing wrong. But as the actions and words of men must be judged from the state of the heart, we ought rather to abide by the judgment of God, to whom the hidden secrets of the heart are naked and opened, (Heb 4:13.)
Unquestionably, the Lord beheld in Zacharias something worse than his words may bear, and therefore his anger was kindled against him for throwing back with distrust the promised favor. We have no right, indeed, to lay down a law to God which would not leave him free to punish in one the fault which he pardons in others. But it is very evident that the case of Zacharias was widely different from that of Abraham, or Gideon, or Mary. This does not appear in the words; and therefore the knowledge of it must be left to God, whose eyes pierce the depths of the heart. Thus God distinguishes between Sarah’s laugh (Gen 18:12) and Abraham’s, (Gen 17:17,) though the one apparently does not differ from the other. The reason why Zacharias doubted was, that, stopping at the ordinary course of nature, he ascribed less than he ought to have done to the power of God. They take a narrow and disparaging view of the works of God, who believe that he will do no more than nature holds out to be probable, as if his hand were limited to our senses or confined to earthly means. But it belongs to faith to believe that more can be done than carnal reason admits. Zacharias had no hesitation with regard to its being the voice of God, but as he looked too exclusively at the world, an indirect doubt arose in his mind if what he had heard would really happen. In that respect he did no slight injury to God, for he went so far as to reason with himself, whether God, who had undoubtedly spoken to him, should be regarded as worthy of credit.
At the same time, we ought to know that Zacharias was not so unbelieving as to turn aside wholly from the faith; for there is a general faith which embraces the promise of eternal salvation and the testimony of a free adoption. On the other hand, when God has once received us into favor, he gives us many special promises, — that he will feed us, will deliver us from dangers, will vindicate our reputation, will protect our life; — and so there is a special faith which answers particularly to each of these promises. Thus, it will sometimes happen, that one who trusts in God for the pardon of his sins, and for salvation, will waver on some point, — will be too much alarmed by the dread of death, too solicitous about daily food, or too anxious about his plans. Such was the unbelief of Zacharias; for while he held the root and foundation of faith, he hesitated only on one point, whether God would give to him a son. Let us know, therefore, that those who are perplexed or disturbed by weakness on some particular occasion do not entirely depart or fall off from the faith, and that, though the branches of faith are agitated by various tempests, it does not give way at the root. Besides, nothing was farther from the intention of Zacharias than to call in question the truth of a divine promise; but while he was convinced generally that God is faithful, he was cunningly drawn by the craft and wiles of Satan to draw a wicked distinction. It is all the more necessary for us to keep diligent watch: for which of us shall be secure against the snares of the devil, when we learn that a man so eminently holy, who had all his life maintained strict watchfulness over himself, was overtaken by them?
Fuente: Calvin’s Complete Commentary
18. Whereby shall I know? This bold putting the angel to the proof was a want of proper faith. The fact that the angelic visitant knew his prayer, the splendour of his person, and the tremor of Zacharias, were vouchers sufficient. Strauss notes that Zacharias’s Greek words here are precisely the same with the Greek words of Abraham, according to the Septuagint in Gen 15:8, and asks why Abraham was gratified and Zacharias punished. Grotius had answered Strauss’s question centuries before it was asked. Abraham had been instructed by no previous example; Zacharias was instructed by the example of Abraham, which as a priest he was bound to understand. But Zacharias’s penalty, like his fault, was slight. It was discipline rather than punishment. And Grotius, literal as is his spirit, finds in the dumbness and beckoning of Zacharias a type of the then existing silence of prophecy, leaving the nation to the premonitions of the rites and ceremonies alone until the Messiah be born.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And Zacharias said to the angel, “By what means will I know this? For I am an old man, and my wife well stricken in years.” ’
But this was all too much for Zacharias. As he thought back on those long years of childlessness, how could he now expect a son to be born to him, and especially one in whom such wonderful things would be fulfilled? It was beyond belief. So he asked for a sign. And he was given one!
Fuente: Commentary Series on the Bible by Peter Pett
The doubts of Zacharias:
v. 18. And Zacharias said unto the angel, Whereby shall I know this? For I am an old man, and my wife well stricken in years.
v. 19. And the angel, answering, said unto him, I am Gabriel, that stand in the presence of God, and am sent to speak unto thee, and to show thee these glad tidings.
v. 20. And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season. The announcement of the angel and the enthusiasm with which he delivered his message overwhelmed the aged priest. Hoping against hope, he had continued his importunate appeals for progeny even beyond the usual term of life. But now that his prayers were to be answered beyond his fondest expectations, the greatness of the miracle created doubt in his mind. It suddenly seemed too good to be true, the course of nature could not be set aside; and therefore he labored under a lack of faith. He asks: By what means shall I know this? He wanted some concrete evidence, some definite sign which would give him the immediate assurance of the realization of his hopes. For now that his faith had been shaken, he argues from the standpoint of human reason, that he himself was an old man and that his wife was far advanced in her days, that the predicted event could therefore not well take place. Zacharias received the sign he asked for more quickly than he had anticipated. With solemn impressiveness the angel explains to him the reason why his message should have been believed implicitly. For Gabriel was his name, which means the might of the strong God. Zacharias, being familiar with the books of the prophets, would understand the name and all it stood for, Dan 8:16; Dan 9:21. Gabriel belonged to the blessed angels that stand in the presence of God, that are confirmed in eternal bliss before the throne of God. He was present, not on his own initiative or in his own interest, but as the messenger of the strong God, who could accomplish every purpose and subdue all things to Himself. He had come to bring to Zacharias truly good, joyful tidings. Since, therefore, Zacharias, without considering this fact, had chosen to doubt the message, the sign that he required would be in the nature of a severe, though temporal and ‘temporary punishment: total dumbness, until the time that all this would come to pass, for, as the angel once more emphasizes, the matter foretold would surely be fulfilled in its season, at the time appointed by God.
Fuente: The Popular Commentary on the Bible by Kretzmann
Luk 1:18. And Zacharias said, &c. In the Old Testament there are instances of holy men, who, on occasions like this, spake as Zacharias is said to have done; and who, instead of being reproved, are greatly commended for their faith. (Compare Gen 15:8 with Rom 4:19-20.) Nevertheless, the treatment which he met with, will not appear hard, when it is considered that the dispositions of his mind were very different from those of the persons mentioned. They believed the messages which were brought them, and desired to be confirmed in the faith thereof; consequently the language of their demand was, “Lord, I believe; help mine unbelief.” Whereas Zacharias hardly believed at all, or was exceedingly doubtful. This we are expressly told, Luk 1:20. His sin therefore was great, and his punishment just; and the more so, as he could not but often have read the account which the Scripture gives of the births of Isaac, Jacob, Joseph, Samson, Samuel, &c. all descended from mothers who had been long barren. The resemblance in circumstances might well have produced a peculiar regard to them, and one would have imagined that he should immediately have recollected the history of the angel’s appearance to Manoah in particular. See Jdg 13:2-14.
Fuente: Commentary on the Holy Bible by Thomas Coke
Luk 1:18 . Like Abraham’s question, Gen 15:8 .
] According to what . Zacharias asks after a (Luk 2:12 ), in conformity with which he should know that what had been promised ( ) in other words, the birth of a son, with whom the indicated destination of Elias should associate itself had really occurred.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
18 And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years.
Ver. 18. For I am an old man ] Thus reason will be encroaching upon the bounds of faith, till she be taken captive by infidelity. Drive, therefore, Hagar out of doors.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
18. ] The birth of John, involving human generation , but prophetically announced , and supernatural , answers to the birth of Isaac in the O.T.
But Abraham’s faith was a strong contrast to the unbelief of Zacharias: see Rom 4:19 . De Wette, without noticing the above remark (which is Olshausen’s), says, “the same doubt, which Abraham also entertained in a similar case;” so that we have here, as often elsewhere, in the interpretation of Scripture (Gen 15:6 ; Gen 15:8 ; Gen 17:17 ; Gen 18:12 ), De Wette versus Paul (Rom. as above): the fact being, that the case Gen 15:8 was not similar.
] The Levites (see Num 4:3 ; Num 8:24-25 ) became superannuated at the age of fifty: but it appears, by extracts from the Rabbinical writings given by Lightfoot, that this was not the case with the priests.
Fuente: Henry Alford’s Greek Testament
Luk 1:18-20 . Zechariah doubts . The angel’s dazzling promise of a son, and even of a son with such a career, might be but a reflection of Zechariah’s own secret desire and hope; yet when his day-dream is objectified it seems too good and great to be true. This also is true to human nature, which alternates between high hope and deep despair, according as faith or sense has the upper hand.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Luk 1:18-20
18Zacharias said to the angel, “How will I know this for certain? For I am an old man and my wife is advanced in years.” 19The angel answered and said to him, “I am Gabriel, who stands in the presence of God, and I have been sent to speak to you and to bring you this good news. 20And behold, you shall be silent and unable to speak until the day when these things take place, because you did not believe my words, which will be fulfilled in their proper time.”
Luk 1:18 “How will I know” This sounds very much like Abraham (cf. Gen 15:8) and Mary (cf. Luk 1:34). However, apparently God knows the heart, he asked in a doubting way to which God reacted (cf. Mat 12:38; Mat 16:1; Mar 8:11-12; Joh 2:18; Joh 6:30; 1Co 1:22). Modern interpreters are not able to do psycho analysis on biblical characters!
Luk 1:19 “Gabriel” This Hebrew name means “God’s strong man,” “man of God,” or “God is my warrior” (BDB 150). This is God’s messenger angel (cf. Luk 1:26; Dan 8:16; Dan 9:21). There are only two angels named in the Bible: (1) Gabriel, who is God’s messenger angel to Daniel, Zacharias, and Mary, and (2) Michael (BDB 567), who is the national archangel (cf. Dan 10:13; Dan 10:21; Dan 12:1; Jud 1:9; Rev 12:7).
“who stands in the presence of God” Angeology became a major element of rabbinical theology and speculation following Israel’s contact with Zoroastrianism (Persian religion). The Bible is silent and vague about the spiritual realm. What is presented is often in metaphors or symbols. From the OT there are two types of angels surrounding YHWH’s throneSeraphim (cf. Isaiah 6) and Cherubim (cf. Ezekiel 1, 10).
Gabriel’s authority rests on his relationship with and proximity to God. This is an important message from God for His purposes (i.e., good news).
SPECIAL TOPIC: CHERUBIM
Luk 1:20 This verse serves as a powerful warning about rejecting, or at least not fully believing, the message from God. Humans may fear the spiritual realm (angels), but they must respect their message! The consequences of rejection are potent.
NASB, NKJV”behold”
NRSV, TEV”But”
NJB”Look”
This is the Greek term idou, which was an imperative of eidein, “to see.” For Luke it has become a literary technique to draw attention to a statement. It is used many times in the Luke’s writings and the Revelation.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Whereby = According to (Greek. kata, as in Luk 1:9) what [sign].
know = get to know. Greek. ginosko. App-182.
for I am an old man. To Zechariah the promise seemed to come too late; to Mary (Luk 1:34)too early.
Fuente: Companion Bible Notes, Appendices and Graphics
18.] The birth of John, involving human generation, but prophetically announced, and supernatural, answers to the birth of Isaac in the O.T.
But Abrahams faith was a strong contrast to the unbelief of Zacharias: see Rom 4:19. De Wette, without noticing the above remark (which is Olshausens), says, the same doubt, which Abraham also entertained in a similar case; so that we have here, as often elsewhere, in the interpretation of Scripture (Gen 15:6; Gen 15:8; Gen 17:17; Gen 18:12), De Wette versus Paul (Rom. as above):-the fact being, that the case Gen 15:8 was not similar.
] The Levites (see Num 4:3; Num 8:24-25) became superannuated at the age of fifty: but it appears, by extracts from the Rabbinical writings given by Lightfoot, that this was not the case with the priests.
Fuente: The Greek Testament
Luk 1:18. ) So LXX., Gen 15:8. The question of Zacharias is one affecting the very fact itself, thus betraying that he laboured under a want of faith: the , how, which Mary started as a question, was accompanied with faith: comp. Luk 1:34 [How?] with 45 [Blessed is she that believed.]
Fuente: Gnomon of the New Testament
Chapter 5
Unbelief
Here is Zacharias, a man of great faith and faithfulness, stricken dumb by the angel of God because of his unbelief. One of the first corruptions of the human race was the horrible sin of unbelief. It is recorded in Genesis chapter three that our mother, Eve, being beguiled by the serpent, was persuaded to unbelief. She believed the devils lie without reason and did not believe God, whom she had every reason to believe. Such is the natural wickedness of the human heart. We are all naturally inclined to believe the devils lie regarding all things, without the slightest justification for doing so, and naturally inclined not to believe God, when we have every reason for doing so.
Unbelief is an original and universal corruption of all men. It is the deepest seated of all corruption. And it is at once the worst of all corruptions and the father of all other corruptions. If pride is the mother of all sin, unbelief is the father.
Yes, I did say unbelief is the worst of all the corruptions of fallen humanity. Nothing so highly honours God as believing him; and nothing so vilely dishonours God as unbelief. Yet, horrible as this offence is, it is the sin we most readily excuse in rebels and most easily justify in ourselves. May God the Holy Spirit unmask this devil who yet resides in us all, expose his ugly face, and inspire our hearts to oppose him with vengeance. Unbelief is found in the hearts of the strongest believers.
Zacharias was a truly remarkable man. He believed God when very few did. He worshipped God in Spirit when almost all around him were entirely given over to ceremonialism. Yet, when Gabriel told him that his wife would soon bear him a son, this faithful old man said, Oh, no. You must be mistaken. Not my wife. Im too old and she is too (Luk 1:18).
Why did Zacharias not believe the angels message? It was because the angels message was totally contrary to human reason, experience and science. The basis of faith is divine revelation; but the basis of unbelief is human reason. As J. C. Ryle put it, Where reason begins, faith ends.
This well instructed priest in Israel had read in the Book of God about Abraham, Sarah and Isaac. He knew about Gods wonders with Manoah and his wife, and the birth of Samson. He was aware of what God did for Hannah. Zacharias knew all those historic facts better that we do. He knew very well that the Lord our God is the sovereign, omnipotent Monarch of the universe. He knew that with God nothing is impossible. He knew that the God who could cause the sun to go backwards ten degrees could easily reverse the aging process of an old womans womb.
There was nothing wrong with Zacharias doctrine. The problem was with his heart. When it came to the personal, practical application of divine truth to his own life and his own experience, Zacharias, this man of great faith, was overcome with unbelief! But we must not censure old Zacharias alone. His fault is the common fault of us all. All Gods people on this earth are plagued with unbelief. It is a fault, a sin, a horrible evil in us all. The histories of Abraham, Lot, Moses and Peter stand as glaring beacons to warn us, to make us aware of this monstrous devil which resides in us all. Let us pray, honestly and earnestly, like the poor, distraught father in Mark 9, Lord, I believe; help thou mine unbelief!
How our unbelief must shock the angels of God. It was this same angel, Gabriel, who 490 years earlier brought a message from the throne of God to Daniel, assuring him of the coming and redemptive accomplishments of the Lord Jesus Christ, who would be cut off as the sinners Substitute, not for his own sins, but for ours (Dan 9:26). Daniel believed Gods word. Daniel, a prisoner at Babylon, without one shred of external evidence, believed God! But Zacharias, who virtually lived in the temple, who had the entire Old Testament, with all the recorded miracles wrought by God, when that same angel spoke to him, turned his heart not toward God and his Word, but toward his own life experiences and learned reason. Therefore, he was filled with unbelief.
God no longer speaks to men by angels (Heb 1:1-3), though they were frequently messengers of mercy in days gone by. Still, the Lord God does have angels today (pastors, Revelation 1-3), by whom he speaks to men upon the earth, by whom he shows fallen men his wonders (Psa 96:3-4; Psa 105:3-7). But our unbelief puts a heavy, dark, thick veil over the Word of God. Unbelief hides the glory of God from us (Joh 11:40). Unbelief holds back the blessings of God from us (Isa 48:16-19). And unbelief keeps the Lord from performing his mighty works among us (Mar 6:3-6). Obviously, Gods will and Gods work is not thwarted or even slightly impeded by our unbelief. Yet, the scriptures make it plain that a mans unbelief is an evil for which he is responsible. Faith is Gods gift and operation. Unbelief is our sin.
No sin is more vile, reprehensible and dishonouring to God than unbelief. As nothing dishonours God like unbelief, so nothing provokes him to wrath and judgment like unbelief.
While it is said, today if ye will hear his voice, harden not your hearts, as in the provocation. For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was he grieved forty years? Was it not with them that had sinned, whose carcases fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that believed not? So we see that they could not enter in because of unbelief. Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it. For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world (Heb 3:15 to Heb 4:3).
What is it that makes unbelief such a base, vile thing? Unbelief is a denial of Gods power, a denial of his Word, and a denial of his veracity (1Jn 5:9-11). By unbelief, man asserts that God is a liar!
Unbelief, perhaps more than anything else, compels our heavenly Father to use his rod of correction upon his children.
God never punishes his people for sin. He punished our sins in his dear Son at Calvary. But he is a truly loving Father. As such, he chastens his children with the rod of correction (Heb 12:5-11). Zacharias unbelief brought the Fathers rod down heavily upon him. He was stricken deaf[3] and dumb by the hand of God for at least nine long months. Divine chastisement is sometimes lengthy; but always suitable. The ears that refused to hear Gods Word were stricken deaf, until Zacharias learned to hearken to the Word of God. The tongue that refused to speak Gods praise was tied, until it learned to speak forth Jehovahs praise.
[3] The fact that others communicated to him with signs (Luk 1:62) implies that he was deaf as well as dumb.
Unbelief Will Bring Sinners To Eternal Ruin
The Father loveth the Son, and hath given all things into his hand. He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him (Joh 3:35-36).
Yes, faith is the gift of God. No one can believe, except God give him faith. Yet, unbelief is the deliberate, wilful choice of rebels. And God will not hold any guiltless for their rebellion against him and his Son.
All Unbelief Will Soon Come To An End
The Lord God will soon cause all men to see all truth with absolute clarity. In that day, those who perish in unbelief will be convinced of all truth, but brought into everlasting contempt. And, blessed be his name, in that day, when the Lord visits us again as he did Elizabeth of old (Luk 1:24-25), he will take away our reproach forever. Thanks be unto our God, we will not forever struggle with these evil hearts of unbelief!
Until that day, let us watch and pray against this terrible sin, by which our God is so greatly dishonoured. Unbelief robs us of peace. Unbelief makes our knees weak and our hands heavy. Unbelief takes the joy out of our salvation. Unbelief destroys patience. Unbelief makes contentment impossible. It is written, If ye will not believe, surely ye shall not be established (Isa 7:9). Let us seek grace from our God to trust him implicitly, for the glory of his name. Unbelief trembles before a maid. Faith slays Goliath. Unbelief trembles in a thunderstorm. Faith sleeps in a lions den. Unbelief paces the floor. Faith believes God. Unbelief dishonours our God. Faith honours him.
Fuente: Discovering Christ In Selected Books of the Bible
Whereby: Luk 1:34, Gen 15:8, Gen 17:17, Gen 18:12, Jdg 6:36-40, Isa 38:22
for: Luk 1:7, Num 11:21-23, 2Ki 7:2, Rom 4:19
Reciprocal: Gen 18:11 – old Gen 18:14 – I will Num 11:22 – General 2Ki 4:16 – do not lie Rom 4:18 – against Rom 4:20 – staggered
Fuente: The Treasury of Scripture Knowledge
8
The promise of a child under the conditions seemed so nearly impossible that Zacharias overlooked the evidence of the miracle already before him, that of the presence of an angel in that exclusive spot.
Fuente: Combined Bible Commentary
And Zacharias said unto the angel, Whereby shall I know this? For I am an old man, and my wife well stricken in years.
[For I am an old man.] If so old a man; why then was he not sequestered from the service of the Temple by the law of superannuation? Num 4:3; Num 8:24-25. Hear what the Rabbins say in this case:
“There is something that is lawful in the priests, that is unlawful in the Levites: and there is something lawful in the Levites, that is unlawful in the priests. The Rabbins deliver; the priests upon any blemish are unfit; as for their years they are not unfit; the Levites for their years may be unfit, but by reason of blemish are not. From that which is said, that at the age of fifty years they shall cease waiting, we learn that years may make the Levites unfit. Perhaps the priests also are made unfit through years: and indeed, does it not seem in equity, that if the Levites, whom a blemish doth not make unfit, should yet be made unfit by superannuation, should not much more the priests be made unfit by superannuation, when even a spot or blemish will make them unfit? But the text saith, This is the law of the Levites; not, This is the law of the priests. The Rabbins deliver: What time a priest comes to maturity, till he grow old, he is fit to minister; and yet a spot or blemish makes him unfit. The Levite from his thirtieth to his fiftieth year is fit for service; but being superannuated, he becomes unfit. How must this be understood concerning the Levites? To wit, for that time wherein the ark was in the wilderness: but at Shiloh and in the Temple they were not rendered unfit, unless through the defect of their voice.”
Fuente: Lightfoot Commentary Gospels
WE see in this passage, the power of unbelief in a good man. Righteous and holy as Zacharias was, the announcement of the angel appears to him incredible. He cannot think it possible that an old man like himself should have a son. “Whereby shall I know this?” he says, “for I am an old man, and my wife well stricken in years.”
A well-instructed Jew, like Zacharias, ought not to have raised such a question. No doubt he was well acquainted with the Old Testament Scriptures. He ought to have remembered the wonderful births of Isaac, and Samson, and Samuel in old times. He ought to have remembered that what God has done once, He can do again, and that with Him nothing is impossible. But he forgot all this. He thought of nothing but the arguments of mere human reason and sense. And it often happens in religious matters, that where reason begins, faith ends.
Let us learn wisdom from the fault of Zacharias. It is a fault to which God’s people in every age have been sadly liable. The histories of Abraham, and Isaac, and Moses, and Hezekiah, and Jehoshaphat, will all show us that a true believer may sometimes be overtaken by unbelief. It is one of the first corruptions which came into man’s heart in the day of the fall, when Eve believed the devil rather than God. It is one of the most deep-rooted sins by which a saint is plagued, and from which he is never entirely freed until he dies. Let us pray daily, “Lord increase my faith.” Let us not doubt that when God says a thing, that thing shall be fulfilled.
We see furthermore, in these verses, the privilege and portion of God’s angels. They carry messages to God’s Church. They enjoy God’s immediate presence. The heavenly messenger who appears to Zacharias, rebukes his unbelief by telling him who he is: “I am Gabriel, that stand in the presence of God; and am sent to speak unto thee.”
The name “Gabriel” would doubtless fill the mind of Zacharias with humiliation and self-abasement. He would remember it was that same Gabriel, who 490 years before had brought to Daniel the prophecy of the seventy weeks, and had told him how Messiah should be cut off. (Dan 9:26.) He would doubtless contrast his own sad unbelief, when peaceably ministering as a priest in God’s temple, with the faith of holy Daniel when dwelling a captive at Babylon, while the temple at Jerusalem was in ruins. Zacharias learned a lesson that day which he never forgot.
The account which Gabriel gives of his own office, should raise in our minds great searchings of heart. This mighty spirit, far greater in power and intelligence than we are, counts it his highest honor to “stand in God’s presence” and do His will. Let our aims and desires be in the same direction. Let us strive so to live, that we may one day stand with boldness before the throne of God, and serve Him day and night in His temple. The way to this high and holy position is open before us. Christ has consecrated it for us by the offering of His own body and blood. May we endeavor to walk in it during the short time of this present life, that so we may stand in our lot with God’s elect angels in the endless ages of eternity. (Dan 12:13.)
We see, finally, in this passage, how exceeding sinful is the sin of unbelief in the sight of God. The doubts and questionings of Zacharias brought down upon him a heavy chastisement. “Thou shalt be dumb,” says the angel, “and not able to speak, because thou believest not my words.”-It was a chastisement peculiarly suitable to the offence. The tongue that was not ready to speak the language of believing praise was struck dumb.-It was a chastisement of long continuance. For nine long months at least, Zacharias was condemned to silence, and was daily reminded, that by unbelief he had offended God.
Few sins appear to be so peculiarly provoking to God as the sin of unbelief. None certainly have called down such heavy judgments on men. It is a practical denial of God’s Almighty power to doubt whether He can do a thing, when He undertakes to do it.-It is giving the lie to God to doubt whether He means to do a thing, when He has plainly promised that it shall be done.-The forty years wanderings of Israel in the wilderness, should never be forgotten by professing Christians. The words of Paul are very solemn: “They could not enter in because of unbelief.” (Heb 3:19.)
Let us watch and pray daily against this soul-ruining sin. Concessions to it rob believers of their inward peace,-weaken their hands in the day of battle,-bring clouds over their hopes,-make their chariot wheels drive heavily. According to the degree of our faith will be our enjoyment of Christ’s salvation,-our patience in the day of trial,-our victory over the world. Unbelief, in short, is the true cause of a thousand spiritual diseases, and once allowed to nestle in our hearts, will eat as doth a canker. “If ye will not believe, ye shall not be established.” (Isa 7:9.) In all that respects the pardon of our sins, and the acceptance of our souls,-the duties of our peculiar station and the trials of our daily life,-let it be a settled maxim in our religion, to trust every word of God implicitly, and to beware of unbelief.
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Notes-
v18.-[Whereby shall I know this.] Let us note that there is a wide distinction between this question asked by Zacharias, and that asked by Mary, at Luk 1:34. The question of Zacharias implies a doubt of the whole thing announced by the angel. The question of Mary implies no doubt of the event, but is only directed to the manner of its accomplishment.
v19.-[Gabriel.] The word Gabriel means “God is my strength,” or “Man of God,” or “strength of God.” (Cruden.) It is the only clear example of an angel’s name in the Bible. “Michael,” in Dan 10:21, and Dan 12:1, probably signifies the Lord Jesus, when compared with Rev 12:7.
v20.-[Dumb.] By comparing this expression with Luk 1:62, it would appear highly probable that Zacharias became deaf as well as dumb. Else, why should his friends communicate with him by signs?
Fuente: Ryle’s Expository Thoughts on the Gospels
Luk 1:18. Whereby shall I know this? What is the sign according to which I may know this. Comp. Abrahams question, Gen 15:8, but notice that in Abrahams case faith was strong (Gen 15:6; Rom 4:19), while here the unbelief of Zacharias appears in the sign given him and in what follows: For I am an old man. Levites could serve up to the age of fifty years (Num 4:3; Num 8:24); but there was no such limitation in the case of priests.
Fuente: A Popular Commentary on the New Testament
Observe here, Zacharias being slow to believe so strange a message; asks the angel, by what sign he should know that this thing, so far above the usual course of nature, should come to pass?
The angel answers, that he was dispatched by God as a messenger extraordinary, to declare this good news to him. And seeing he was so hard to believe it, and required a sign, he should have it, but such an one as should be a punishment of his unbelief, as well as a sign to confirm his faith; namely, he should from thenceforeward, to the birth of the child, be dumb and deaf, as the original word signifies; because he had not hearkened to the angel’s speech, he was struck deaf; and because he had gain-said it, he was made dumb.
Learn hence, that the word of God in the mouth of his messengers is God’s own word, and as such to be received and believed.
2. That not believing their word, is a sin which God will severely punish; it is all one not to believe God, and not to believe the messengers of God speaking from him. Some expositors will have this dumbness of Zacharias to be prefigurative. The priest, at the dismission of the people, when the service of the temple was finished, was to pronounce the blessing recorded, Num 6:24-25 which when Zacharias was about to do, he was struck dumb and could not perform it; signifying thereby, that the silencing of the Levitical priesthood was now at hand: that they must expect another kind of worship, and that he who was able to bless indeed, namely, the Messias, was near at hand.
Observe lastly, that though Zacharias ceased to speak, yet he did not cease to minister; he takes not his dumbness for a dismission, but stays out the eight days of his course, knowing that the service of his heart and hand would be accepted of that God which had bereaved him of his tongue. The powers which we have we must make use of in the public service of God, who will accept us according to what we have; pardoning our infirmity, and rewarding our sincerity.
Fuente: Expository Notes with Practical Observations on the New Testament
Luk 1:18-20. Zacharias said, Whereby shall I know this? In how different a spirit did the blessed Virgin say, How shall this be? Zacharias disbelieved the prediction, as appears from Luk 1:20, and therefore was justly punished: Mary had no doubt of the fulfilment of what was foretold, but only inquired concerning the manner of it. And the angel said, I am Gabriel I am the same servant of God (so the name Gabriel signifies, being, by interpretation, vir Dei, a man or servant of God) who, as the Scripture informs thee, appeared anciently to the Prophet Daniel with a message concerning the Messiah. And now I am not come of myself, but I am sent of God to communicate to thee the glad tidings of the near accomplishment of the things which I long ago showed to Daniel at a great distance. Thou, therefore, whose advanced age ought to have been venerable by an advanced knowledge of divine things, as well as by a strong faith in the power of God, art deserving of much blame, for calling in question the truth of my message, especially as by the prophecies of Daniel thou mightest have understood that this is the period determined for the coming of the Messiah and his forerunner. There seems to be a remarkable gradation in the angels words here, enhancing the guilt of Zachariass unbelief. As if he had said, I am Gabriel, a holy angel of God, yea, one of the highest order, even of those who stand in the presence of God. Not only so, but I am now peculiarly sent from God, and that with a message to thee in particular: nay, and to show thee glad tidings, such as ought to be received with the greatest joy and readiness. And behold thou shalt be dumb The original word, , signifies deaf as well as dumb: and it seems plain that he was as unable to hear as he was to speak; for his friends were obliged to make signs to him, that he might understand them, Luk 1:62. Thus the angel gave him a sign, which was also a chastisement of his offence. Because he had sinned with his lips, the angel struck him dumb, declaring that he should continue so till the message, the truth of which he doubted, was verified by the accomplishment.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
2. vers. 18-22 relate the manner in which the promise is received; and first, the objection of Zacharias (Luk 1:18); next, his punishment (Luk 1:19-20); lastly, the effect produced upon the people by this latter circumstance.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
DOUBT & DUMBNESS ALWAYS CO-EXISTENT
18-20. Here we see that Zacharias evinced his doubt of Gabriels communication by asking a sign. O how many people now doubt God and wait for signs, instead of taking Him at His word and rejoicing in His promises! The result in the case of Zacharias was, that he became dumb, and so remained till the birth of John the Baptist. If you ever doubt God, you will forfeit your testimony, and become a poor dummy in the meetings. You can recognize it definitely in all cases. So fast as the people give way to doubt, they forfeit their testimony, becoming dumb. Real faith always tells its own story. How common to find whole Churches dumb, thus evidencing the lamentable fact that, if they ever had faith, they have permitted the enemy to steal it away from them! Without faith there is no salvation. Hence you see that all dumb Churches are proper missionary ground. You must get their tongues loose, or they forfeit the hope of salvation.
21-23. Here we see that the words of Gabriel were signally verified when Zacharias, sure enough, was dumb, because he had disbelieved the word of the Lord spoken by the archangel. Be sure you believe all of Gods Word, and keep your testimony ever ringing clear, as otherwise you forfeit your salvation.
24,25. Here we find that when Elizabeth realized pregnancy, she went into retirement five months. Why was this? Evidently that she might enjoy uninterrupted communion with God, fasting, praying, and meditating, thus sinking away into His will, adoring His majesty, and contemplating His glory; meanwhile seeking that extraordinary enduement of grace requisite to qualify her for the immeasurable responsibilities of motherhood, and especially the maternity, training, and education of such a man as she knew, by the revelation of Gabriel, that her son would be. In that age of the world, and the ensuing fifteen hundred years, monastic seclusion for spiritual blessings was very common. We seriously feel the need of it now, in this age of superficiality. Nothing is really so much needed on the part of Gods people, and especially the ministry of Gods people, at the present day, as uninterrupted communion with God. Certainly the reproach of her sterility was gloriously removed in the birth of such a man as John the Baptist, the prince of prophets, and even more the precursor of the worlds Redeemer. We have in the birth of John the Baptist a repetition of that supernatural intervention of the Holy Ghost which characterized the birth of Isaac. In that case, however, the faith of Abraham was robust and triumphant, that of Sarah somewhat staggering through unbelief; whereas, in the case of John the Baptist, Zachariass faith flickered seriously, while that of Elizabeth is unimpeached, and, as we have good reason to believe, was athletic throughout.
Fuente: William Godbey’s Commentary on the New Testament
When Abraham received the angelic announcement that God would give him the Promised Land, he, too, requested a confirming sign (Gen 15:8), which God provided. However, Zechariah should have simply believed the angel’s announcement and given God thanks for it, as Abraham later did (Gen 17:17-18), and as Manoah and his wife did (Jdg 13:2-21). Instead he asked for some verification of the promise, probably a sign (cf. Luk 11:29). The angel gave him a sign, but it cost Zechariah inconvenience and embarrassment for nine months (cf. Luk 1:34; Luk 1:45). Perhaps Zechariah’s request for a sign received a rebuke and Abraham’s did not because Zechariah had the advantage of the Old Testament record, whereas Abraham did not. The angel helped Zechariah understand the seriousness of his mistake by explaining who he was.
". . . Gabriel was regarded in tradition as inferior to Michael; and, though both were connected with Israel, Gabriel was represented as chiefly the minister of justice, and Michael of mercy; while, thirdly, Gabriel was supposed to stand on the left, and not (as in the Evangelic narrative) on the right, side of the throne of glory." [Note: Edersheim, 1:142.]
Gabriel (lit. man of God) had appeared twice to Daniel to give him information and understanding (Dan 8:16; Dan 9:21). He did the same for Zechariah here (cf. Luk 1:67-79). Gabriel could have been harder on Zechariah than he was, but he was not probably because Zechariah believed and only wanted confirmation (cf. Jdg 6:36-40; Jdg 13:2-21). He was not asking for a sign so he could believe.
The sign that God gave, Zechariah’s dumbness, served to heighten the wonder of what God would reveal and to conceal Gabriel’s revelation from the people until the proper time.