Luke 1:57

In these verses, we have,

I. The birth of John Baptist, Luk 1:57. Though he was conceived in the womb by miracle, he continued in the womb according to the ordinary course of nature (so did our Saviour): Elisabeth's full time came, that she should be delivered, and then she brought forth a son. Promised mercies are to be expected when the full time for them is come, and not before.

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

III. The dispute that was among them concerning the naming him (Luk 1:59): On the eighth day, as God has appointed, they came together, to circumcise the child; it was here, in Hebron, that circumcision was first instituted; and Isaac, who, like John Baptist, was born by promise, was one of the first that was submitted to it, at least the chief eyed in the institution of it. They that rejoiced in the birth of the child came together to the circumcising of him. Note, The greatest comfort we can take in our children is in giving them up to God, and recognizing their covenant-relation to him. The baptism of our children should be more our joy than their birth.

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

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

2. The mother opposed it, and would have called him John; having learned, either by inspiration of the Holy Ghost (as is most probable), or by information in writing from her husband, that God appointed this to be his name (Luk 1:60); He shall be called Johanan - Gracious, because he shall introduce the gospel of Christ, wherein God's grace shines more brightly than ever.

3. The relations objected against that (Luk 1:61): "There is none of thy kindred, none of the relations of thy family, that is called by that name; and therefore, if he may not have his father's name, yet let him have the name of some of his kindred, who will take it as a piece of respect to have such a child of wonders as this named from them." Note, As those that have friends must show themselves friendly, so those that have relations must be obliging to them in all the usual regards that are paid to kindred.

4. They appealed to the father, and would try if they could possibly get to know his mind; for it was his office to name the child, Luk 1:62. They made signs to him, by which it appears that he was deaf as well as dumb; nay, it should seem, mindless of any thing, else one would think they should at first have desired him to write down his child's name, if he had ever communicated any thing by writing since he was struck. However, they would carry the matter as far as they could, and therefore gave him to understand what the dispute was which he only could determine; whereupon he made signs to them to give him a table-book, such as they then used, and with the pencil he wrote these words, His name is John, Luk 1:63. Note, "It shall be so," or, "I would have it so," but "It is so." The matter is determined already; the angel had given him that name. Observe, When Zacharias could not speak, he wrote. When ministers have their mouths stopped, that they cannot preach, yet they may be doing good as long as they have not their hands tied, that they cannot write. Many of the martyrs in prison wrote letters to their friends, which were of great use; blessed Paul himself did so. Zacharias's pitching upon the same name that Elisabeth had chosen was a great surprise to the company: They marvelled all; for they knew not that, though by reason of his deafness and dumbness they could not converse together, yet they were both guided by one and the same Spirit: or perhaps they marvelled that he wrote so distinctly and intelligently, which (the stroke he was under being somewhat like that of a palsy) he had not done before.

5. He thereupon recovered the use of his speech (Luk 1:64): His mouth was opened immediately. The time prefixed for his being silenced was till the day that these blessed things shall be fulfilled (Luk 1:20); not all the things going before concerning John's ministry, but those which relate to his birth and name (Luk 1:13). That time was now expired, whereupon the restraint was taken off, and God gave him the opening of the mouth again, as he did to Ezekiel, Eze 3:27. Dr. Lightfoot compares this case of Zacharias with that of Moses, Exo 4:24-26. Moses, for distrust, is in danger of his life, as Zacharias, for the same fault, is struck dumb; but, upon the circumcision of his child, and recovery of his faith, there, as here, the danger is removed. Infidelity closed his mouth, and now believing opens it again; he believes, therefore he speaks. David lay under guilt from the conception of his child till a few days after its birth; then the Lord takes away his sin: upon his repentance, he shall not die. So here he shall be no longer dumb; his mouth was opened, and he spoke, and praised God. Note, When God opens our lips, our mouths must show forth his praise. As good be without our speech as not use it in praising God; for then our tongue is most our glory when it is employed for God's glory.

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

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

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

§ 5.—BIRTH OF JOHN THE BAPTIST, Luk_1:57-80.

57. Brought forth a son—See note on Mat_3:1.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL NOTES

Luk_1:58. Cousins.—Rather, “kinsfolk,” which was the original meaning of “cousins.” How the Lord.—Rather, “that the Lord” (R.V.).

Luk_1:59. On the eighth day.—The stated time for administering the rite of circumcision (Gen_21:4; Luk_2:21; Php_3:5). The custom from the first was to give the name to the child at the time of circumcision (cf. Gen_21:3-4); perhaps it originated in the change of names from Abram to Abraham, and from Sarai to Sarah, at the institution of the rite (Gen_17:5; Gen_17:15). They called him.—Lit. “they were calling”; the imperfect tense being used idiomatically to denote an unfulfilled attempt—“they were for calling him.” After the name of his father.—We do not find traces of this custom in the earlier history of the Jews.

Luk_1:62. Made signs.—This seems to imply that Zacharias was deaf as well as dumb.

Luk_1:63. A writing table.—I.e. a tablet: a board smeared with wax, on which they wrote with a style, a sharp instrument used for the purpose. Marvelled.—At the agreement of the parents on the unusual name.

Luk_1:66. And the hand of the Lord.—A better reading is, “for the hand of the Lord” (R.V.): a remark of the Evangelist’s, which sums up the history of John’s childhood.

Luk_1:68. Blessed.—Hence this song of praise has been called the Benedictus.

Luk_1:69. Horn of salvation.—I.e. a powerful deliverer and helper. The figure alludes to the horns of beasts as used in defence of themselves or of their offspring.

Luk_1:71. Saved from our enemies.—“Salvation from our enemies” (R.V.). A political element was undoubtedly present in the anticipation of the deliverance which Christ was to accomplish; but we see from Luk_1:74-75 that Zacharias prized this as a means to a higher end, viz. a more complete consecration of the Jewish people to the service and worship of God.

Luk_1:72. To perform the mercy.—Rather, “to shew mercy toward our fathers” (R.V.).

Luk_1:73. The oath.—This is recorded in Gen_22:16-18.

Luk_1:75. Holiness and righteousness.—As generally interpreted, “holiness” denotes the observance of all duties towards God; “righteousness,” the performance of all duties we owe to men. Godet, however, regards “holiness” as negative, and “righteousness” as positive—freedom from defilement, and actual goodness, respectively. All the days of our life.—Rather, “all our days” (R.V.).

Luk_1:76. To prepare His ways.—Cf. Isa_40:3; Mal_3:1. The same passages are combined in the same way in Mar_1:2.

Luk_1:78. Tender mercy.—Lit. “bowels of mercy”; the phrase is often found in the Scriptures (Pro_12:10; 2Co_7:15, etc.). The dayspring.—The word thus translated is used by the LXX. for both “the dawn” (Jer_31:40), and for “the branch,” as a title of the Messiah (Zec_3:8, etc.). The former of these is evidently the meaning of the word here. On high.—These words, which convey the thought of the Messiah as coming from heaven, are slightly inconsistent with the figure of the dawn. Hath visited us.—A better reading is, “shall visit us” (R.V.).

Luk_1:80. In spirit.—That is, in mind and wisdom as contrasted with bodily growth Compare the description given of the childhood of Samuel (1Sa_2:26), and of our Lord (Luk_2:40; Luk_2:52). In the deserts.—The wilderness of Judah (see Mat_3:1), not far from his home in the hill country: a rocky tract in the eastern part of Judæa towards the Red Sea. There is no evidence of John’s having come in contact with, or having been influenced by, the Essenes—the mystical and ascetical sect of the Jews that lived in the same neighbourhood. “In every point John the Baptist was at variance with the teaching of the Essenes. They had given up Messianic hopes; while that which inspired his soul and ministry was an anticipation of Christ’s coming, and the belief that he (John) was to prepare the way before Him. The Essenes taught that matter was the seat of evil; while John, by his emphatic preaching of the necessity of conversion, plainly showed that he considered that evil lay in a depraved will. The Essenes withdrew from society, and gave themselves up to mystical contemplation; John at the appointed time casts himself boldly into the midst of society, and henceforward to the very end of his life takes a most active and zealous interest in his country’s affairs” (Godet). The day of his shewing.—I.e. of his manifestation or of his entrance upon his official life as the forerunner of Christ. The passage implies that on receiving a definite signal from God he withdrew from retirement and began his great work. We are not told what this signal was, nor how it was conveyed to him.

MAIN HOMILETICS OF THE PARAGRAPH.—Luk_1:57-80

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

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

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

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

SUGGESTIVE COMMENTS ON Luk_1:57-80

Luk_1:58. “Her neighbours and cousins.”—In these verses we get a pleasing glimpse into the family life of a Jewish household eighteen centuries ago. Natural affections and the courtesies of social life are seen to be hallowed and refined by a devout acknowledgment of God as the giver of blesssing.

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

Luk_1:63. “His name is John.”—The emphasis with which the answer was given is no doubt due to the fact that this name was given by Divine command (Luk_1:13). This sentence on the tablet was the first written sentence of the new covenant; and it contains the word “grace” (John = the grace of Jehovah). The last sentence of the old covenant concluded with the word “curse” (Mal_4:6). If it had pleased God to preserve any relics connected with holy persons and events of the New Testament, this tablet with its inscription would doubtless have come down to us.—Bengel.

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

Luk_1:64. “Spake, and praised God.”—The first use made by Zacharias of his newly recovered faculty of speech was to praise God. A pious heart, in such circumstances, naturally follows this course. It is appropriate

(1) to admit the justice of God in correcting us for our sins,

(2) to thank Him for the removal of the chastisement which has been the sign of His displeasure, and

(3) to acknowledge the benefits derived from the painful discipline to which we have been subjected.

Luk_1:65-66. “Fear came on all.”—Wonder and awe filled the souls of those who heard of these things: in some cases, no doubt, it took the form of a guilty fear because of consciousness of sin; in others, that of adoring gratitude at the prospect of the fulfilment of Messianic hopes; and in others, that of mere empty astonishment. Strangely enough all memories of the events of this time seem to have died out in the period that elapsed before John begun his public ministry, as the marvellous circumstances connected with his birth are not again alluded to in the Gospel history. The memory is too often like a river which carries down light and trivial matters, while those that are weighty and valuable sink out of sight.

Luk_1:66. “The hand of the Lord was with him.”—

1. To strengthen.

2. To protect.

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

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

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

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

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

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

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

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

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

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

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

Luk_1:68-79. The Benedictus.—Zacharias, the humble father of the greatest human prophet, closes the strain of Old Testament prediction on the threshold of the New Testament. It is his honour to be the first of whom it was said that he was “filled with the Holy Ghost.” His prophetic song, uttered over the infant forerunner, keeps steadily in view the coming Christ. It belongs to the old economy in its phraseology and tone, while it is filled with the Spirit of the new dispensation. Zacharias speaks at the outset as one of the old prophets risen again, but his closing words might be an extract from an apostolic epistle. To his prophetic glance the Redeemer’s work is already accomplished. The Holy Ghost has raised this prophetic priest from his incredulity into the full assurance of faith; and, like Isaiah at the beginning of his ministry, he sees in clear perspective the full development of the kingdom of grace. The advent of Christ is that of God “looking upon” His creatures, “visiting” them to leave them no more, and “redeeming” them with a spiritual and eternal deliverance. That salvation was to be provided in the “house of David,” in performance of the mercy “promised to the fathers.” But it was a salvation proclaimed by the prophets “since the world began,” and therefore for the world; it was “the oath sworn to Abraham,” and therefore an eternal pledge, now virtually redeemed, to the children of faith; and the blessings of the everlasting covenant are personal redemption from those enemies that make God an object of terror, and strength to serve Him in personal holiness of consecration and righteousness of life all the days of human probation. But whatever Old Testament limitation may have seemed to linger in this last prophecy vanishes before the higher influence under which Zacharias blesses his son’s commission. In John he beholds “the prophet of the Highest” (the “Highest” and the “Son of the Highest” are one), and his office would be to herald the Light of the world, coming to pour the dayspring from on high on the nations sitting in darkness, and guide the feet of sinners into the way of peace—to announce deliverance from no other yoke than that of evil, “salvation by the remission of sins.” In due time that greater son will take up his father’s prophecy and point to Israel’s “Lamb of God” as taking away the “sin of the world.” But listening to this closing strain of prophecy, we still observe that the Redeemer’s dominion is alone exalted; and as yet the mystery of the Passion is kept veiled. All is victory, redemption, peace. The eve of the Incarnation hears no sound but that of rejoicing; for here the order is inverted, and the sorrow of the night will come after the joy of the morning.—Pope.

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

“Redeemed His people.”—This utterance of Zacharias is something more than a song or poem—it is a treatise on salvation.

1. Its Author. “The Lord God of Israel.”

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

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

4. Its blessedness and privileges. “Delivered … serve without fear.”

5. Its consequence. “Holiness and righteousness.”—Ibid.

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

The Fervour of the Hymn.—It seems to be implied by Luk_1:64 that this song was uttered immediately on Zacharias’ regaining his speech. “This canticle, which was composed in the heart of the priest during the time of his dumbness, issues solemnly from his lips when they are unsealed, as the molten metal flows from the furnace when an outlet is given to it” (Godet).

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

1. Luk_1:68-70—a Deliverer raised up for Israel in one of David’s line.

2. Luk_1:71-75—the nature of the work He was to accomplish is described.

3. Luk_1:76-77—the part to be played by John, as the forerunner of Christ.

4. Luk_1:78-79—the source of this fertilising stream of grace is in the compassion of God towards men.

Luk_1:68. “Visited His people.”—Four centuries had passed since the last direct communication between heaven and earth. During that time God had appeared, as it were, to be absent: no prophet’s voice had been heard, no angelic messenger had been seen. In the Old Testament the purpose of God’s visiting His people is generally to judge them; in the New Testament it is to show mercy to them.

Luk_1:69. “A horn of salvation.”—Cf. Psa_132:16. This may be reckoned as one of the titles of Christ. The metaphor, appropriate enough in the language of an agricultural people, is taken from a bull’s defending itself and attacking enemies with its horns. In Christ power and authority are given

(1) for the deliverance and defence of His people, and

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

Luk_1:70. “His holy prophets.”—I.e. as the organs made use of for communicating God’s holy will. The prophets did not simply foretell events, they strove to establish and maintain right relations between men and God. Bad men, like Balaam and the old prophet of Bethel (1Ki_13:11), might sometimes be inspired to predict the future, but only holy men could engage in the work of turning the hearts of the people towards God.

Luk_1:71. “Saved from our enemies.”—In this song of Zacharias there is more than an anticipation of merely temporal prosperity for the Jewish people. “It is the expression of the aspirations and hopes of a pious Jew, waiting for the salvation of the Lord, finding that salvation brought near, and uttering his thankfulness in Old Testament language, with which he was familiar, and at the same time under prophetic influence of the Holy Spirit” (Alford).

Luk_1:72. “Promised to our fathers.”—He bethinks himself of those in the long centuries of the past who had eagerly desired to see the fulfilment of Divine promises of blessedness through Christ, and had died with the desire ungratified; and he speaks of the advent of the Messiah as being an evidence of God’s mercy to the dead as well as to the living. This poetical language is not to be interpreted too literally.

Luk_1:72-73. John, Zacharias, Elisabeth.—It can scarcely be accidental that the names of the Baptist and of his parents correspond to three successive clauses in these verses. John (“the grace” or “mercy of Jehovah”)—to perform the mercy” (Luk_1:72); Zacharias (“God has remembered”)—“to remember His holy covenant” (Luk_1:72); Elisabeth (“God hath sworn”)—“the oath which He sware” (Luk_1:73).

Luk_1:74-75. “That we … might serve Him.”—The spiritual element in the aspirations of Zacharias here comes clearly into view: the deliverance of the nation from bondage and oppression is not the great end in view. It is desirable as a means for securing a more perfect service and worship of God.

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

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

1. He would lead us to serve Him: “that we should serve Him” (Luk_1:74).

2. He would free us from all distracting cares—“without fear” (Luk_1:74).

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

4. He would have us to serve Him thus “all our days” (Luk_1:75).

Luk_1:74. “Delivered out of the hand of our enemies.”—As for the prophetic ideal of the kingdom, it is not so simple a matter to determine as one may be at first inclined to think. The general strain of Hebrew prophecy seems, indeed, to point to such a state of things as Zacharias longed for—Israel delivered out of the hands of her enemies, and serving God without fear and amid prevalent prosperity. Yet there are stray utterances here and there which suggest the doubt whether this idyllic picture was ever to find a place in the realm of reality.—Bruce.

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

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

Luk_1:76. “And thou, child.”—Zacharias does not say “my son”: the relation of John the Baptist to him as son is lost sight of in the higher relationship in which he stands to Christ as His prophet and forerunner. “Child”—lit. “little child”: i.e. “though now such a little thing, thou shalt be,” etc.

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

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

Luk_1:76-77. “Salvation.”—The Benedictus brings before us, with marvellous power and fulness, the great gospel doctrine of salvation. “Salvation consisting in remission of their sins.” It is evident, from the words of Zacharias, that a knowledge of the true nature of salvation was deeply needed. A false notion of the character of this Divine salvation was spread abroad in Israel. A carnal patriotism was fed by a teaching which corresponded to the miserable politics of the pulpit among ourselves. The distant prospect of political deliverance was substituted for the blessed certainty of spiritual salvation. Therefore Zacharias, in his prophecy, gives the true and sufficient account of the essential character of salvation. The worst slavery is that to evil. Sin is the darkest “badge of conquest.” Salvation consists in sins forgiven and its blessed consequences.—Alexander.

Luk_1:77. “Salvation by the remission of sins.”—I.e. not by merits of our own, but by betaking ourselves to a free reconciliation with God.

Luk_1:78-79. “The dayspring from on high.”—The various metaphors used in these verses seem to be borrowed from the following picture: a caravan has lost its way, and is wandering in the desert; the unfortunate pilgrims, overtaken by the night, cast themselves upon the ground, and in the midst of a darkness which appals them wait for death. Suddenly a bright star rises on the horizon and fills the plain with light. The travellers are encouraged by the sight, and rise to their feet; guided by the light of the star, they find the road which brings them to the place where they desire to be.—Godet.

Blessings of Christ’s First Coming.

I. An ideal of life.

II. Illumination.

III. Redemption from sin.

IV. The gift of a new nature.—Liddon.

Luk_1:78. “The tender mercy of our God.”—What would we ever have done if God had not been merciful? There could never have been a soul saved in this world. Not one of us can ever find a refuge at any door save the door of mercy. But here the vilest sinner can find eternal shelter; and not mere cold shelter only, for God’s mercy is “tender.” We are inside a sweet home. Our refuge is the very heart of God. No mother’s bosom was ever so warm a nest for her own child as is the Divine mercy for all who find refuge in it.—Miller.

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

(1) by those who prophesied of His coming (Isa_9:2; Mal_4:2);

(2) by Himself (Joh_8:12; Joh_9:5); and

(3) by His apostles (2Pe_1:19; Rev_21:23; Rev_22:16). Sometimes He is spoken of as the morning star which is the herald and pledge of the coming day, sometimes as the dawn or dayspring, and sometimes as the Sun of righteousness. Just as the sun gives life and warmth to the earth, so Christ creates and nourishes spiritual life in the souls of men.

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

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

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

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

Luk_1:80. The Humanity of Christ.—It is somewhat surprising to find the growth—corporeal and moral—of John the Baptist and of the Holy One of God spoken of, up to a certain point, in the same language (cf. Luk_2:40). At least it witnesses that the second was as truly human as the first.

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

1. Seclusion from the world, from its errors, defilements, and cares.

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

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

Luk_1:57 f. Τοῦ τεκεῖν αὐτ.] genitive governed by ὁ χρόνος: the time, which had to elapse until her delivery. Comp. Luk_2:7; Luk_2:22; Gen_25:24.

ἵτι ἐμεγάλυνε κ.τ.λ.] that He has magnified (Mat_23:5; 2Co_10:15; 1Sa_12:24), namely, by this birth still bestowed, contrary to all expectation, in which they saw a proof of especially great divine compassion. The expression is quite as in Gen_19:19.

συνέχαιρον] they rejoiced together with her. Others, like Valckenaer (following the Vulgate): they congratulated her (see on Php_2:17). The former is more appropriate on account of Luk_1:14; and comp. Luk_15:6; Luk_15:9.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 1:57-66 . Birth of John .

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

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

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

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

1. Birth of John: Luk 1:57-58.

These verses are like a pleasing picture of Jewish home-life. We see the neighbours and relations arriving one after the other,—the former first, because they live nearest. Elizabeth, the happy mother, is the central figure of the scene; every one comes up to her in turn. ᾿Εμεγάλυνε μετ᾿ αὑτῆς, literally, He had magnified with her, is a Hebraistic expression ( הִגַדִּילעִם; comp. 1Sa 12:24 in the LXX.). This use of μετά, with, comes from the fact that man is in such cases the material which concurs in the result of the divine action.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

John’s nativity is set out with new miracles.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

57–80. The Birth of John the Baptist

58. her cousins] Rather, her kinsfolk, which was the original meaning of the word cousins (con-sobrini). See Luk_1:36.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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

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

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

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

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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

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

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 57-80. John, afterwards called the Baptist, the son of Zacharias and Elisabeth, is born. The Benedictus.

Vers. 57-80. The birth and development of the Baptist.

We now pass from the inspirations of the holy women to the birth of the Baptist. We have before us what one has well denominated "a pious family in their good fortune."As this preacher observes, we have here "the mother in her joy, the father with his song of praise, and the little child and his development." We cannot do better than allow our thoughts to group themselves round these three persons in this order.

I CONTEMPLATE THE MOTHER IN HER JOY. (Verses 57-63) A mother with a firstborn son embodies as much joy as we can well imagine in a world like this. All pain and anguish over and forgotten in the mighty fruition. (cf. Joh_16:21) Next there would be messages sent to friends, "neighbors and cousins," who would be expected to call with congratulations. And they gave their congratulations without stint rejoiced with her." Next came the circumcision and the naming of the child, and the idea of the neighbors was that they could not do better than call him "Zacharias," i.e. "one whom Jehovah remembers," after his priestly father. But the joyful mother has a new name to give her son, and, though none of her ancestors have borne it, he must be called "John," which, as already noticed, signifies "Jehovah giveth grace." The new name is to herald the nature of the dispensation. The friends are not satisfied, however, until they consult the dumb father. They accordingly make signs to him how he would have him called, and he, with most serious deliberation, wrote on the tablet, "His name is John." It was a revelation to the neighbors, and they took it as such, and "marveled all." The joyful mother had thus the satisfaction of seeing her firstborn son introduced to the Jewish Church by the rite of circumcision, and receiving a name which was itself a promise of great grace from God. What a joy it should be to parents to have their little children thus early introduced into the Church of God, and identified with its brightening prospects!

II CONTEMPLATE THE FATHER PRAISING GOD. (Verses 64, 67-79) The dumb priest now regains his speech, and no sooner is his mouth opened than he bursts into praise. Doubtless he praised God for his judgment on himself and for his mercy in the gift of the goodly child. He was able then to sing of both. (cf. Psa_101:1) Moreover, the Holy Spirit as a Spirit of prophecy filled him, so that his praise took the beautiful poetic form here given. And this song of Zacharias divides itself into two portions -first, the establishment of the theocracy under Messiah (verses 67-75); and secondly, the apostrophe to the little child about his part in the work of reformation (verses 75-79). To these let us devote a few thoughts.

1. The establishment of the theocracy under Messiah. As a priest, Zacharias naturally looked at the new movement from an ecclesiastical and patriotic point of view. Hence he praised God for the deliverance of his people through raising up a horn for them in the house of his servant David. This horn, the symbol of "might," is the Messiah who is to be born of Mary. But what salvation is it to be? In the usual Jewish spirit, he speaks of it as a salvation from enemies and all that hate the people of the Lord. In other words, the inspired priest looks and longs for a national deliverance. And the true patriot can long for nothing less. The blessing which he praises God for on his own account, he desires for all his race. At the same time, it is to be noticed that it is pious parents who are to realize the mercy-parents "who had hoped for the blessing of their seed, and had mourned over the misery of their posterity."Such were hoping always on the covenant-promises, and now they were to have them fulfilled. But it is to be further noticed that the national deliverance expected is a means, not an end. It is only that the theocratic idea may be carried out by the emancipated people, and God served by them without fear in holiness and righteousness before him all their days. It is here that the great difference between worldly aspirations and spiritual ones is to be appreciated. If people hope for blessing that they may the better serve and please themselves, then they are simply worldly and selfish; but if they seek blessing to fit them to serve God, they are entering into the nobility of his kingdom. It is the reign of God within us and around us which we should always hope for and try to promote.

2. The priest"s apostrophe to his little child. In the father"s address to little John we see the spirituality which underlay his hope. His boy is to be a prophet of the Most High, something superadded to the priestly privileges which belonged to the family by right of birth. By word of mouth, therefore, is he to prepare his Lord"s way. But his message is to be in the first instance about "remission of sins." In other words, the reformation hoped for is to be moral. Beginning in pardon and penitence, it will indeed be the dawn of a better day to many who have been sitting in darkness and the shadow of death, and the "guiding light" into the way of peace. John is thus to be the herald of the dawn. The Messiah is the "Sun of Righteousness," whose presence constitutes the day. He enables us to say, "The Lord is my Light and my Salvation; whom shall I fear?". (Psa_27:1) John is to be the voice in the desert to apprise the wandering and stumbling "caravan" of the approach of dawn and its guidance into peaceful paths. And, as we shall see, the moral reformation under John became national, so that before Messiah"s baptism "all the people were baptized". (Luk_3:21)

III CONTEMPLATE THE LITTLE CHILD"S DEVELOPMENT. (Verse 66, 80) The result of such prophecies connected with the circumcision of the child was the growth of a wholesome "fear" throughout all the hill-country of Judaea. The people began to hope for important changes. And their hopes were so far confirmed by the development of John. In the first place, "the hand of the Lord," i.e. Divine power and grace, "was with him." He grew up a spiritually minded boy. All who saw the priest"s son concluded that God was with him in his grace and love. There are children who grow up with the stamp of heaven upon their whole lives. The Spirit of God is manifestly moving them along the true path. In the second place, he had due physical development. "He grew." A dedicated boy, a Nazarite from his youth, he grew up robustly on his plain fare, physically fit for the life of toil which was before him. In the third place, he waxed strong in spirit." His whole inward man more than kept pace with his outward growth. He was not only a good and growing lad, but also heroic in his mental progress. The inspired boy was getting strength to become one of God"s heroes. In the last place, he betook himself to the deserts until such times as he was manifested to Israel. It was to be a development amid the solitude of the desert down towards the Dead Sea which John was to realize. God was his Teacher. Even the poor Essenes, who lived a life of asceticism in the neighborhood, must have kept John at a distance, and so made his loneliness the more intense. And yet it may be safely said that no one has ever done much for God who has not been much alone with him . It is the communion of the lowly spirit with the Supreme which fits for high service. A desert, and not a garden of Eden, may often be the fittest environment for the consecrated soul, seeing that he is thereby thrown more completely upon God. Like Moses and Elijah, John has his long season of solitude with God, and then he comes forth radiant for the work he has to do in Israel. May such a development as John"s be realized by many! R.M.E.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The Birth of John the Baptist.

The birth and circumcision of John:

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

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

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

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

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

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

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

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

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

BIRTH OF JOHN THE BAPTIST

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

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

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

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [VIII. John the Baptist].

VIII. THE BIRTH AND EARLY LIFE OF JOHN THE BAPTIST. (Hill Country of Judæa, B. C. 5.) cLUKE I. 57-80.

c57 Now Elisabeth's time was fulfilled that she should be delivered; and she brought forth a son. 58 And her neighbors and her kinsfolk heard that the Lord had magnified his mercy towards her [mercy in granting a child; great mercy in granting so illustrious a child]; and they rejoiced with her. 59 And it came to pass on the eighth day [See Gen_17:12, Lev_12:3, Phi_3:5. Male children were named at their circumcision, probably because at that time the names of Abram and Sarai had been changed ( Gen_17:5, Gen_17:15). Females were named when they were weaned], they came to circumcise the child; and they would have called him Zacharias, after the name of his father. 60 And his mother answered and said, Not so [Zacharias had [19] evidently written, and thus communicated to his wife all that the angel had told him, and how the child was to be named John]; but he shall be called John. 61 And they said unto her, There is none of thy kindred [Family names were even more thought of, and honored, among the Jews than among us. They had no taste for romantic and eccentric names] that is called by this name. 62 And they made signs [this seems to indicate that Zacharias was deaf as well as dumb] to his father, what he would have him called. 63 And he asked for a writing tablet [tablets were sometimes made of lead, but were usually small wooden boards, either smeared with wax, or having sand sprinkled over them, on which words were written with an iron stylus or pencil], and wrote, saying, His name is John. And they marvelled all. [Being surprised that both parents should thus unite upon an unexpected name.] 64 And his mouth was opened immediately [See Luk_1:20. The angel's words were now completely fulfilled, therefore the punishment for disbelief was removed], and his tongue i loosed, and he spake, blessing God. [Probably the words recorded in Luk_1:68-79.] 65 And fear came [The miraculous phenomena attending the birth of John made the people so conscious of the presence of God as to fill them with awe. The influence of this fear spread far and wide until the chills and tremors of expected changes and revolutions were felt even by the citizens of Rome, as their poets and historians testify] on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judæa. 66 And all that heard them laid them up in their heart, saying, What then shall this child be? [We probably find an echo of this question thirty years later when John entered upon his ministry-- Joh_1:19.] And the hand of the Lord was with him. 67 And his father Zacharias was filled with the Holy Spirit, and prophesied [This his prophecy is the last of the old dispensation, and the first of the new, or Christian, era. It also is poetry, and is a hymn of thanksgiving for the time of Messiah's [20] advent], saying, 68 Blessed [the hymn gets its name from this word, and is called the Benedictus] be the Lord, the God of Israel; For he hath visited [Come back, in the person of his Spirit, to his people. After some four hundred years of absence the Holy Spirit, as the spirit of prophecy, had again returned to God's people. Malachi, the last of the prophets, had been dead about four centuries] and wrought redemption for his people, 69 And hath raised up a horn [the horn is a symbol of power-- Dan_7:7, Dan_7:8, Dan_8:21] of salvation for us In the house of his servant David [this also indicates that Mary was of the house of David] 70 (As he spake by the mouth of his holy prophets that have been from of old) [ Gen_3:15, Gen_22:18, Gen_49:10, Num_24:17, 2Pe_1:21, Heb_1:1], 71 Salvation from our enemies [not only Rome, the enemy of Israelitish prosperity, but also those evil agencies which wage ceaseless warfare against the souls of men-- Eph_6:12], and from the hand of all that hate us; 72 To show mercy towards our fathers, And to remember his holy covenant [contract or agreement]; 73 The oath which he sware unto Abraham our father [see Gen_12:3, Gen_17:4, Gen_22:16, Gen_22:17], 74 To grant unto us that we being delivered out of the hand of our enemies Should serve him without fear, 75 In holiness and righteousness [holiness is good conduct toward God, righteousness is good conduct toward men] before him all our days. 76 Yea and thou, child [the rest of the psalm is addressed to the infant John], shalt be called the prophet [see Mat_11:9, Luk_20:6] of the Most High: For thou shalt go before the face of the Lord [the Lord Jesus Christ] to make ready his ways [ Isa_40:3, Mat_3:3]; 77 To give knowledge of salvation unto his people [Israel had a false idea that the Messiah's salvation would be from political evil. John was needed to tell them that it was from sin that God proposed to deliver them. Perdition does not consist in political wrongs, but in divine condemnation] In the remission of their sins [through Christ's work-- Act_5:31], [21] 78 Because of the tender mercy of our God, Whereby the dayspring from on high [One of the many names for Jesus or his kingdom. The prophets loved to picture Messiah's advent as a sunrise ( Isa_9:2, Isa_60:1-3, Mal_4:2, Mat_4:16, Joh_1:4, Joh_1:5). Christ's coming was the dawn of a new day for Israel and for mankind] shall visit us, 79 To shine upon them that sit in darkness and the shadow of death; To guide our feet into the way of peace. [Travelers in the Judæan mountains often waited patiently for the morning light, lest they should lose their lives by a false step taken in the darkness-- Isa_59:8.] 80 And the child grew, and waxed strong in spirit [ 1Sa_2:26, Luk_2:40, Luk_2:52] and was in the deserts [The thinly settled region west of the Dead Sea. In 1Sa_23:19 it is called Jeshimon, or "the Horror"] till the day of his showing unto Israel. [The day when he commenced his ministry and declared his commission as Messiah's forerunner.]

[FFG 19-22]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

57–80. THE BIRTH OF JOHN THE BAPTIST

57. Again we have triple subsections: α. The Birth of John, 57, 58. β. His Circumcision, 59–66. γ. The Song of Zachariah, 67–80.

ὁ χρόνος τοῦ τεκεῖν. The genitive depends on the substantive. See Winer, p. 408.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

57-79.] Birth and naming of John the Baptist.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

57-80. The Birth and Circumcision of the Forerunner

57. ἐπλήσθη ὁ χρόνος τοῦ τεκεῖν αὐτήν . Expressions about time or days being fulfilled are found chiefly in these two chapters in N.T. (ver. 23, 2:6, 21, 22). They are Hebraistic: e.g. ἐπληρώθησαν αἱ ἡμέραι τοῦ τεκεῖν αὐτήν (Gen 25:24; comp. 29:21; Lev 12:4, Lev 12:6; Num 6:5, etc.). And τοῦ τεκεῖν is gen. after ὁ χρόνος.

ἐμεγάλυνεν Κύριος τὸ ἔλεος αὐτοῦ μετʼ αὐτῆς . The verb is not used in the same sense as in ver. 46, nor yet quite literally as in Mat 23:5, but rather “made conspicuous,” i.e. bestowed conspicuous mercy. Comp. ἐμεγάλυνας τὴν δικαιοσύνην σου (Gen 19:19). The μετʼ αὐτῆς does not mean that she co-operates with God, but that He thus deals with her. Comp. ver. 72, 10:37, and εἴδετε ἃ ἐμεγάλυνεν μεθʼ ὑμῶν (1Sa 12:24). In συνέχαιρον αὐτῇ we have the first beginning of the fulfilment of ver. 14. It means “rejoiced with her” (15:6, 9; 1Co 12:26), rather than “congratulated her” (Php 2:17).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.