THE BIRTH OF JOHN THE BAPTIST
This post originally published 12/15/2017
Updated and republished 12/11/2023
Luke 1:57 Now Elisabeth’s full time came that she should be delivered; and she brought forth a son.
In Bible terminology, a father “begets”, while a mother “delivers” or “brings forth”.
58 And her neighbours and her cousins heard how the Lord had shewed great mercy upon her; and they rejoiced with her.
The word for “cousins” is the same one used in 1:36 to describe the relationship between Mary and Elizabeth. The word is an unspecific word for relatives or kinfolk.
59 And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father.
It was the law to circumcise a male child on the eighth day after his birth (Genesis 17:12; Leviticus 12:3). For an adult convert to Judaism, it was customary to be circumcised at whatever time in their life they were converted.
It was customary to name a male-child at circumcision, since the names of Abram and Sarai had been changed at the first occurrence of the custom (Genesis 17:5, 15). Most likely, the phrase “they called him” should be translated, in our modern English, as “they would have called him” or “they intended to call him”. We are not told who “they” were, but a circumcision was required to have ten witnesses. Also, since Zacharias could not speak (Luke 1:20), he could not say the blessing, so someone else would have had to do the circumcision.
Commentators disagree on whether or not it was common, at this time, for sons to be named after their fathers. I can find no other instance, in the Bible, that this was done, but obviously it wasn’t unusual. Apparently, “they” were trying to be helpful by giving the child a name to which Zacharias would not object. Naming the son after the father implied that the son would follow in his father’s footsteps.
60 And his mother answered and said, Not so; but he shall be called John.
John was the name commanded by the angel, Gabriel, in verse 1:13. Logically, we can assume that Zacharias told his wife, in writing, all that the angel had told him.
Some commentators claim that the name was supernaturally intimated to Elizabeth while she was under the influence of the Holy Spirit (verse 41). Yet, that belief assumes that Zacharias had some reason to keep it a secret, and to defy the order given to name his son John (verse 13). It is possible, however, that both Zacharias and Elizabeth were informed, and they communicated with each other.
61 And they said unto her, There is none of thy kindred that is called by this name.
The naming of a son after an ancestor was quite common, partly due to respect, and partly to keep the tribes distinct from each other. While there are a number of people, in the Bible, with this name, apparently neither Zacharias nor Elizabeth had ancestors by this name.
62 And they made signs to his father, how he would have him called.
There is some debate as to whether Zacharias was deaf, as well as mute. While this verse seems to suggest that he was deaf, the making of gestures is a common act among non-deaf people.
63 And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all.
He asked through signs, as he will not regain his speech until the next verse.
There is actually much debate (based largely on each person’s understanding of history) as to the form of writing tablet (wood or lead, covered by wax, clay, sand, or white powder), or even if he just asked for a stylus (iron or wood) to write with. Personally, I like picturing him asking for typing paper to put in his vintage typewriter.
It has been noted that this was the first writing of the New Testament- “John” (which means God is gracious).
It appears the people were unaware of what the angel had told Zacharias, and marveled at the agreement between him and Elizabeth. Some suggest that this phrase should be tied to the next verse instead- they marveled that Zacharias instantly regained his speech. Yet, verse 65 says their reaction is fear rather than marvel.
64 And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God.
65 And fear came on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judaea.
The word for “fear” means “terror”. The people did not lightly dismiss the miracles, but experienced a serious reaction.
66 And all they that heard them laid them up in their hearts, saying, What manner of child shall this be! And the hand of the Lord was with him.
The people rightly acknowledged the miraculous events as the work of God, and applied it to their outlook on life. They also spread the news, and looked for the continued work of God through John.
There is some debate concerning the phrase “And the hand of the Lord was with him.”. Some view it as a reflection of the people that God’s hand was upon the newborn John. And others view it as a reflection of Luke concerning the life of John.
67 And his father Zacharias was filled with the Holy Ghost, and prophesied, saying,
The next 12 verses record the prophecy of Zacharias. This prophecy can be broken down into two parts; verses 68-75 concern the messiah, and verses 76-79 concern his son John as herald of the messiah.
Some suggest that Zacharias prophesied much later in John’s life, since the previous verse says, “And the hand of the Lord was with him”. Yet, I can find nothing to support this view and it appears that this event occurred at the loosing of Zacharias’ tongue.
68 Blessed be the Lord God of Israel; for he hath visited and redeemed his people,
In this verse, Zacharias blesses God for two things- for visiting and for redeeming His people. The words of Zacharias speak of both the birth and life of John, and (prophetically) the life and death of Jesus. Concerning John, God looked upon His people and sent John as herald for the coming messiah who would ransom us from sin. And his words concern Jesus, who is God in the flesh, and would be a ransom for us.
“His people” refers to the nation of Israel, as the first part of the verse says “the Lord God of Israel”. Yet, Christians are fellow heirs of God’s redemption (Ephesians 3:6).
69 And hath raised up an horn of salvation for us in the house of his servant David;
The horn was a symbol of strength and power, so a horn of salvation depicted the power to save (Psalm 18:2; Ezekiel 29:21).
The phrase “the house of his servant David” refers to the messiah being a descendant of David. We learned, in verses 27 and 32 that Mary and Joseph were descendants of David. (See- Isaiah 9:6-7; Jeremiah 33:15-26; Mark 11:9-10)
70 As he spake by the mouth of his holy prophets, which have been since the world began:
The phrase “his holy prophets, which have been since the world began” can be a little confusing, as many consider Abraham to be the first prophet. Yet, Jesus declared that Abel was the first prophet to be martyred (Luke 11:50-51). Also, the word for prophet literally means a spokesman for God, so Adam would likely have been the first prophet. The first prophecy concerning Jesus, however, was given by God when He banished Adam and Eve from the garden of Eden (Genesis 3:15).
71 That we should be saved from our enemies, and from the hand of all that hate us;
Those hearing this prophecy would likely have thought it referred to the messiah driving out the Romans. Yet, in hindsight, we can see that this refers to Jesus defeating Satan, and overcoming the power of sin (1 John 3:8). (See also- Zephaniah 3:15-20; Jeremiah 23:5-6)
72 To perform the mercy promised to our fathers, and to remember his holy covenant;
73 The oath which he sware to our father Abraham,
This covenant was given to Abraham in Genesis 22:16-18; 26:4; 28:14. (See also- Hebrews 6:13-15; Acts 3:25-26; Psalm 105:8-10)
74 That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear,
There are two views concerning the phrase “serve him without fear”. One is that being delivered from the hand of our enemies, Satan and sin, we might serve God with love rather than fear (Hebrews 9:14; Romans 8:15). The other view is that being delivered from mortal enemies, which despise God, , we might serve Him without retribution from them (Isaiah 2:3; 54:13-14). It is entirely possible that both views are correct.
75 In holiness and righteousness before him, all the days of our life.
Holiness is good behavior toward God, and righteousness is good behavior toward men. Both, however, are done as a service to God (Ephesians 1:4; 2:10).
76 And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways;
The previous 8 verses, in the prophecy of Zacharias, dealt with the messiah. These last 4 verses are directed at his son John, but only as his position relates to the messiah.
Zacharias called John a prophet. The people called John a prophet (Mark 11:32; Matthew 14:5). Jesus called John more than a prophet (Matthew 11:9). John is the messenger prophesied in Malachi 3:1. John is the Elijah who was prophesied to come before the messiah (Malachi 4:5; Matthew 11:13-14; 17:10-13). (See also- Isaiah 40:3-5)
77 To give knowledge of salvation unto his people by the remission of their sins,
John would point the way to Jesus, who would be the sacrificial lamb for our sins (John 1:6-36; Acts 19:4).
78 Through the tender mercy of our God; whereby the dayspring from on high hath visited us,
This verse concerns the coming messiah, but the reference to the mercy of God alludes to the name of John, which means God is gracious.
The word “dayspring” literally means the rising of the sun. The word is sometimes translated as dawn, or sunrise. The coming of the messiah was often pictured as a sunrise (Malachi 4:2; Isaiah 60:1-2; Matthew 4:16). This is the coming of the light of the world (John 1:4-9; 8:2).
The Greek word translated as “hath visited” can also be translated as “will visit”, which might be more suited here since the messiah had not yet been born.
79 To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace.
Man was content to be lost and sit in spiritual darkness (Isaiah 59:2-14), under the shadow of death. But now comes the dawning of the light of the world, which will destroy the power of death (John 12:46).
The peace referred to, is peace with God. The angels will proclaim this peace at the birth of Jesus (Luke 2:13-14). Concerning physical worldly peace, Jesus later said “Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division:” (Luke 12:51)
80 And the child grew, and waxed strong in spirit, and was in the deserts till the day of his shewing unto Israel.
The deserts do not refer to endless stretches of sand, as we imagine, but to the sparsely populated rural areas. Some have tried to connect John to the Essene community, which separated itself from society, but we have no indication of this.
Most commentators feel that John would have entered his ministry at the age of thirty, since the law did not allow a priest to take office before that age. Yet, John did not serve as a priest, and since he lived his life separated from the customs of society, we can not be sure. (See also- Matthew 3:1-4; Mark 1:2-8; John 1:19-27)
NEXT- THE BIRTH OF JESUS
the coming tribulation 