LUKE
Adoration of the Shepherds (1622)
By Gerard van Honthorst – Google Art Project, Public Domain,
By
Jim Gerrish
Light of Israel Bible Commentaries
All Scripture quotations, unless otherwise noted, are from: The Holy Bible: New International Version®, NIV®, Copyright © 1973, 1978, 1984, 2011 by the International Bible Society. Used with permission.
Copyright 2019 © Jim Gerrish
INTRODUCTION
The Gospel of Luke is the first of a two-volume work made up of Luke/Acts. It originally circulated throughout the church in this manner. However, somewhere in the Second Century, the Four Gospels were gathered into a single collection and Acts then began to circulate separately as “The Acts of the Apostles.” 1
By long-standing church tradition and by abundant historical witness, the author of Luke/Acts was Luke himself.2 We know several things about Luke. He was a physician and a Gentile (cf. Col. 4:10, cf. vs. 12-14). He was a highly educated person as is illustrated by his writing. He was in fact the only Gentile writer of the New Testament. When we count the verses and words of Luke/Acts we are amazed to find that Luke wrote 27 percent of the New Testament. Tradition states that Luke was from Antioch, that great Gentile church center. He was not a disciple but was rather a second-generation Christian. Nevertheless, Luke was often an eye-witness of the events in Acts since he traveled with Paul on many of the latter’s journeys.
Since Luke traveled back to Israel with Paul on the Third Missionary Journey, it is felt by many commentators that he spent two years in the land while Paul was in prison (c. AD 57-59). Luke must have used this special time to do much of his careful research on the gospel materials. We know that he spent some time with Philip the Evangelist and his daughters at Caesarea (Acts 21:8ff). We can also guess that he made a special point to interview leaders like James, the brother of Jesus and leader of the Jerusalem church. He probably also interviewed several of the disciples. By this time some of the principals of the gospel story had undoubtedly passed on, however, many eyewitnesses of various events were no doubt still around. Luke seems to have made excellent use of his time in Israel. In fact, he gives us several unique accounts of Jesus and John the Baptist that are found nowhere else. We shudder to think that perhaps Luke and his precious notes were almost lost in the great storm at sea as he and Paul later made their journey to Rome (Acts 27:1ff.).
The Gospel of Luke and the Book of Acts were addressed to one Theophilus, a convert to Christianity or else one who was greatly interested in the faith. From his title “most excellent” (Lk. 1:3) we can assume that he was a person of distinction, perhaps even a Roman official (cf. Acts 23:26; 26:25). Since we do not know where Theophilus lived it is impossible to know to what city the gospel was addressed. We know that Luke spent a great deal of time in Rome while Paul was in prison. Luke seems to have had access to Mark’s gospel. It is interesting that both Mark and Luke were closely connected to Paul at Rome, during his imprisonment and his last days (Col. 4:10, 14; 2 Tim. 4:11; Phile. 1:24).
While some traditions mention that the gospel was written from Achaea, it is certainly not unthinkable that it could have been written from Rome, and likely before the fall of Jerusalem in AD 70, since there is no mention of this event. While a number of commentators choose this date and dates afterward, it seems more likely that both Luke and Acts were written before the persecution of Nero began in AD 64.3 Mark also seems to have been written during this turbulent time. Australian Bible scholar, Leon Morris, points out that no event after AD 62 is mentioned in Luke. There is even no mention of James’s martyrdom in that year. He feels that both books would have been finished by this time.4
Luke is a gospel written for the poor, oppressed and underprivileged. The clear theme of the gospel is that salvation has now come to the world in Jesus the Messiah.5
CHAPTER 1
Many have undertaken to draw up an account of the things that have been fulfilled among us, just as they were handed down to us by those who from the first were eyewitnesses and servants of the word. Luke 1:1-2
Luke makes plain that many people had attempted to write gospel accounts in his day. He was not critical of these accounts but he obviously felt that some were incomplete. The English churchman and professor G. B. Caird states: “…there was a period of twenty to thirty-five years during which the contents of all these sources were handed on by word of mouth.” 1 Obviously, certain writers had attempted to consolidate these oral accounts into continuous stories. Some of these stories had been handed down to Luke himself and he was anxious to convey them in an orderly and continuous fashion.
“With this in mind, since I myself have carefully investigated everything from the beginning, I too decided to write an orderly account for you, most excellent Theophilus, so that you may know the certainty of the things you have been taught” (1:3-4 ). It appears from scripture that Luke was a person qualified for this task. He was a physician and no doubt because of that background he was well educated. He apparently approached the subject with the care and precision of a scientific person. The great William Barclay says of his writing: “Luke’s introduction is unique in the first three gospels because it is the only place where the author steps out upon the stage and uses the pronoun ‘I.’…It is the best bit of Greek in the New Testament. Luke uses here the very form of introduction which the great Greek historians all used.” 2 We might point out that after this introduction Luke begins to write in the common Greek of the everyday person. This Greek had much the flavor of the Septuagint, the Greek Old Testament of that day.3
Scholars are certain that Luke had several sources. Most scholars agree that he made use of Mark as a main source.4 Certainly, Luke and Mark were together with Paul while he was in prison in Rome as we mentioned in our introduction. At that time, Mark was either finishing or else had finished his gospel. It is also apparent that Luke also made use of an unknown Aramaic document as he traced decent of the Fathers.5 We must remember however, that the Holy Spirit was the final author and compiler of God’s word. In 2 Timothy 3:16-17 it is written: “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work.”
Theophilus was probably a high ranking Roman. He was obviously being taught in the Christian faith. Luke was determined that Theophilus would have full and complete knowledge (Gk. epiginōskō) in the gospel wherein he had been taught. The Greek word for taught provides us with our English word “catechism.” 6 Some commentators have remarked that Luke may have been a literary patron of Theophilus. This would have caused Luke to be even more determined to bring forth the truth of the gospel.
BIRTH OF JOHN THE BAPTIST
In the time of Herod king of Judea there was a priest named Zechariah, who belonged to the priestly division of Abijah; his wife Elizabeth was also a descendant of Aaron. Luke 1:5
King Herod the Great, who was of Idumean (Edomite) descent, ruled Judea from 37 to 4 BC. It was late in that period that John the Baptist was born. His birth was quite miraculous since he was born to an aged priestly couple. In Israel at that time to be childless was almost socially unacceptable. Some considered it a curse brought about by the couple’s sin (cf. Gen. 20:18; 29:31; Exod. 23:26; Lev. 20:20-21; Deut. 7:14; Jer. 22:30). Luke will go to some details in assuring us that this aged couple was righteous.
There were perhaps as many as twenty thousand priests and they were divided into twenty-four sections. It was only possible for all of the priests to serve at the main festivals of Passover, Pentecost and Tabernacles. For the rest of the year each course served for two periods of one week each. An individual priest would be able to minister but one time in his life, and that was surely his greatest day.7 The priest would burn incense and then offer a short prayer. He would then quickly emerge from the Holy Place and recite a benediction for the people, probably the Aaronic blessing of Numbers 6:24-26.8
“Both of them were righteous in the sight of God, observing all the Lord’s commands and decrees blamelessly. But they were childless because Elizabeth was not able to conceive, and they were both very old” (1:6-7). Both Zechariah and his wife were from priestly families and they had kept the demands of the law without fault. Still, they suffered this seeming curse of childlessness. From the natural perspective there was nothing that could be done about this since they were far too old to bring forth a child. Still their very names spoke forth hope. Zechariah in Hebrew means “God remembers,” and Elizabeth or Elisheva means that “God has sworn.”
At this point we will be the beneficiaries of Luke’s great research. The Australian New Testament scholar Leon Morris comments: “… we have our only information about the origins of John the Baptist and some unique information about the birth of Jesus…Luke is bringing out the wonder of the Messianic age.” 9
ZECHARIAH’S MINISTRY
Once when Zechariah’s division was on duty and he was serving as priest before God, he was chosen by lot, according to the custom of the priesthood, to go into the temple of the Lord and burn incense. Luke 1:8-9
Zechariah was chosen by lot to offer the incense as was the custom. Incense was offered twice daily at the times of the morning and evening sacrifices (Exo. 30:7-8). The offering of incense was a type of the offering of prayer (Psa. 141:2; Rev. 5:8). Indeed, while the incense was offered the people of Israel assembled at the temple for prayers.
To enter the Holy Place was no small matter. Only ministering priests could enter this place. To the right was the golden table of showbread, or the bread of God’s presence. To the left was the great golden menorah that gave the only light. In the center and next to the curtain that covered the Holy of Holies, was the small golden altar of incense. The ministering priest would enter into this awesome place while other priests would withdraw. At a given signal he would begin the offering of the incense on the golden altar. He would place the incense on the burning coals he had taken from the main altar and the holy cloud would rise heavenward.
It was customary for the ministering priest not to linger in the Holy Place, for such a thing might cause unrest among the worshippers. It was a golden opportunity for the priest to offer up a quick personal prayer and no doubt this is what Zechariah did. Again, this was probably the most important moment of Zechariah’s life.
THE ANGEL’S APPEARANCE
And when the time for the burning of incense came, all the assembled worshipers were praying outside. Then an angel of the Lord appeared to him, standing at the right side of the altar of incense. Luke 1:10-11
No doubt, Zechariah was quite nervous and likely already trembling with fear as the incense arose. Then suddenly he realized that he was not alone. On the right side of the altar there was a glowing presence. It was the angel of the Lord. Throughout the history of Israel there had been many angelic appearances, often regarding birth announcements (Gen. 16:10-11; 17:15-19; 18:10-15; 25:23; Judg. 13:3-21.) If Zechariah was already nervous we can only imagine the sense of panic that surged within him at seeing this heavenly vision. Such a favor had not been granted to an Israelite in the last 400 years.10
“When Zechariah saw him, he was startled and was gripped with fear. But the angel said to him: ‘Do not be afraid, Zechariah; your prayer has been heard. Your wife Elizabeth will bear you a son, and you are to call him John’” (1:12-13). On most occasions of angelic appearances in the Bible those receiving them were greatly terrified (cf. Gen. 15:1; 21:17; Jos. 8:1; Dan. 10:12, 19; Rev. 1:17). This helps us understand that many of the so-called angelic appearances today are bogus. People often relate these experiences in a most casual manner without a single shred of fear. In the Bible the first words out of angel’s mouths are usually “Do not be afraid.”
Not only will Zechariah and Elizabeth have a son, but that son is already named from heaven. His name will be John, meaning “one whom God has graciously given” or “YHWH is gracious.” 11 God was certainly gracious to grant an elderly couple a child.
“He will be a joy and delight to you, and many will rejoice because of his birth, for he will be great in the sight of the Lord. He is never to take wine or other fermented drink, and he will be filled with the Holy Spirit even before he is born” (1:14-15). Not only is this child named from heaven but he is also assigned a heavenly ministry. He will be a great one on earth. Although he would not take the full Nazarite vow (Num. 6:1-8) he was to restrain from fermented drink and be utterly dedicated to the Lord.12 He was the only person in the New Testament said to be filled with the Spirit from his mother’s womb.13 We cannot even imagine the joy this child brought to the old couple and to the community.
“He will bring back many of the people of Israel to the Lord their God. And he will go on before the Lord, in the spirit and power of Elijah, to turn the hearts of the parents to their children and the disobedient to the wisdom of the righteous— to make ready a people prepared for the Lord” (1:16-17). The radio preacher Vernon McGee says of the child, “He was to bridge the generation gap.” 14 He would be the forerunner of the Messiah and he would have the task of bringing Israel to repentance. Sin has the characteristic of making a breach between children and parents. This breach has to be healed if there is to be meaningful repentance. Both Elijah and John did this necessary work. However, we note that the Elijah, who is to come once more in the end day, will turn the hearts of children to parents and parents to children (Mal. 4:6). We are beginning to really need this ministry in the West today.
“Zechariah asked the angel, ‘How can I be sure of this? I am an old man and my wife is well along in years’” (1:18). It was always one of the great Jewish failings to ask the Lord for signs (11:29; cf. 1 Cor. 1:22).15 After all, God had just given a great sign with the appearance of an angel. It is interesting to contrast the reply of Zechariah with that of the young Virgin Mary. She did not ask for a sign. Mary asked “How will this be?” while Zechariah was asking in essence “How can this be?” Mary only wanted to know how it could be that she a virgin could bear a son. That was certainly a legitimate question and the angel answered it.
“The angel said to him, ‘I am Gabriel. I stand in the presence of God, and I have been sent to speak to you and to tell you this good news. And now you will be silent and not able to speak until the day this happens, because you did not believe my words, which will come true at their appointed time’” (1:19-20). While the Jewish people had several names for the chief angels, the Bible has only two, Gabriel and Michael (Dan. 9:21; Jude 1:9). In many places Gabriel (God’s strong man) is seen as God’s messenger while Michael is seen as Israel’s national archangel.16 Zechariah asked for a sign and the Lord gave him one, but one he certainly did not want. He would be stricken speechless for the duration of his wife’s pregnancy.
“Meanwhile, the people were waiting for Zechariah and wondering why he stayed so long in the temple. When he came out, he could not speak to them. They realized he had seen a vision in the temple, for he kept making signs to them but remained unable to speak” (1:21-22). The word “temple” does not refer to the whole complex as it often does. Here it is the Greek word naos meaning the Holy of Holies and the Holy Place.17 Obviously, the people were becoming quite nervous that Zechariah had stayed so long in the temple. There was always concern that a priest may have offended the Lord and have been stricken dead on the spot. The people were also awaiting the priestly benediction from Numbers 6:24-26. They knew something was wrong when Zechariah could not speak to them.
“When his time of service was completed, he returned home” (1:23). Local tradition has it that Zechariah and his wife lived quite close to Jerusalem, in the quaint village of Ein Kerem. This village is now a western suburb of Jerusalem. Several religious shrines now mark this spot. It is also a scenic hilly area with restaurants and other attractions. It is quite close to the massive Hadassah Hospital.
“After this his wife Elizabeth became pregnant and for five months remained in seclusion. ‘The Lord has done this for me,’ she said. ‘In these days he has shown his favor and taken away my disgrace among the people’” (1:24-25). There is really nothing too hard for the Lord (Jer. 32:17). With this older couple the impossible happened and their joy was likely without end. Still, it was necessary for Elizabeth to seclude herself, probably from some gawking or incredulous neighbors. She also may have needed some quiet prayer time.18
THE BIRTH OF JESUS FORETOLD
In the sixth month of Elizabeth’s pregnancy, God sent the angel Gabriel to Nazareth, a town in Galilee, to a virgin pledged to be married to a man named Joseph, a descendant of David. The virgin’s name was Mary. Luke 1:26-27
We can see how closely these two miracles were bound together, Elizabeth’s pregnancy and Mary’s pregnancy. Mary lived in the very small town of Nazareth. Likely the city did not have a population of over 1,600- 2000 people.19 Possibly it had as few as 500 residents. Mary (Heb. Miriam) was pledged (betrothed) to a man by the name of Joseph. Most likely Mary was still in her young teens as was the custom of that day. The betrothal was unlike our engagement because it was as binding as marriage. Although the couple did not yet live together during the year or so of the arrangement, it could only be dissolved by divorce. So we can understand that the baby Jesus was Joseph’s legal son and he is referred to as such in Matthew 13:55 and John 6:42. 20 As Dallas professor, Darrell Bock says, “Joseph need not be the biological father in order to pass such lineage on to Jesus…” 21 Thus Jesus was to be the son of David through his legal father, Joseph.
It is of note that the New Testament does not continue to emphasize the virgin birth of Mary. It only appears in the birth narratives (cf. 1:26-38 and Matt. 1:23). No doubt there would have been misunderstandings if this concept was taken out into the Greco-Roman world. In that world, cohabitation of gods and humans resulting in offspring was a very common idea.22 Unfortunately, it was an idea far removed from the conception of the Holy Spirit in the holy life of the Virgin Mary.
“The angel went to her and said, ‘Greetings, you who are highly favored! The Lord is with you’” (1:28). The scriptural truth is that Mary was highly favored by God. All the coming generations would call her “blessed” (1:48). This truth has been greatly perverted in Roman Catholicism. Early in the church Mary began to be exalted, although Jesus had specifically taught against this very thing (11:27-28). In early church theology she was said to be the “Mother of God” and “The Queen of Heaven.” By AD 451 the doctrine of Mary’s perpetual virginity was introduced. This doctrine would have prevented her other sons and daughters mentioned in scripture as being her own. In 1854 Pope Pius IX established the doctrine of the immaculate conception, freeing Mary from the taint of original sin. In 1894 Pope Leo XIII proclaimed Mary as the Mediatrix of Divine Grace. She could now be the recipient of prayers. By 1950 Pope Pius XII proclaimed that Mary at the end of her life was assumed body and soul into heaven. As we can see, the scriptures say none of these things about Mary and even plainly rebuke such thinking. In 1 Timothy 2:5 scripture says, “For there is one God and one mediator between God and mankind, the man Christ Jesus…”
“Mary was greatly troubled at his words and wondered what kind of greeting this might be” (1:29). As Howard Marshall of the University of Aberdeen says, “Mary’s wonder was occasioned more by the character of a greeting which addressed her in such exalted terms, and implied that, like the great men of Old Testament times, she was chosen to serve God and to be empowered by him.” 23
“But the angel said to her, ‘Do not be afraid, Mary; you have found favor with God’” (1:30). As in many other cases in the Bible, the angel tells Mary to not be afraid. The Greek construction means to stop an act already in progress.24 Mary had great favor with God in that she would bear the Messiah. All generations should honor her for that, without seeing Mary as an idol to be worshipped.
“You will conceive and give birth to a son, and you are to call him Jesus. He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David, and he will reign over Jacob’s descendants forever; his kingdom will never end” (1:31-33). Jesus is the Greek form of the Hebrew name Joshua, which has the meaning of “Jehovah is salvation.” 25
Bible specialists, Kenneth L. Barker and John R. Kohlenberger III say, “The striking term ‘Son of the Most High’ (v. 33; cf. vv. 35, 76) leads to a clear messianic affirmation.” 26 Jesus would sit on the throne of his father David (cf. 2 Sam. 7:12; Psa.132:11; Mic. 5:2). There would be no end to his kingdom (Dan. 2:44; 7:14, 18, 27).27 Clearly, Jesus was to rule over an eternal and perpetual kingdom.
“‘How will this be,’ Mary asked the angel, ‘since I am a virgin?’” (1:34). A simple faith and calmness can be seen in Mary’s demeanor. She asked the angel a practical question. It was not asked in unbelief but in simple faith. The angel would give an answer to her question. Reflected in her query was no doubt a concern that would follow her through much of her life. Obviously, some in the community looked upon her as an adulteress who had broken faith with Joseph (Mk. 6:3).
“The angel answered, ‘The Holy Spirit will come on you, and the power of the Most High will overshadow you. So the holy one to be born will be called the Son of God’” (1:35). Texas professor, Bob Utley comments: “… ‘overshadow you,’ this was not a sexual experience for God or Mary. The Spirit does not have a physical, human body…We must be careful not to involve Greek polytheistic ideas in these virgin-birth texts… ‘overshadow’ (Gk. episkiazō) seems to be related to the Old Testament Shekinah cloud of the Wilderness Wanderings which symbolized God’s presence (cf. Septuagint of Exod. 40:35). The same Greek term is used of God’s presence overshadowing the inner circle of Apostles on the Mount of Transfiguration (cf. Matt. 17:5; Luke 9:34). It showed his personal presence and power.” 28 The baby in Mary’s womb would be called the Son of God. What an awesome thought this must have been for this young virgin.
“Even Elizabeth your relative is going to have a child in her old age, and she who was said to be unable to conceive is in her sixth month. For no word from God will ever fail” (1:36-37). As we have seen, Elizabeth was of the priestly line. Morris comments: “All the conditions are satisfied if one of Mary’s parents was of David’s family and the other of Aaron’s…” 29 If Elizabeth and Mary were cousins then John the Baptist and Jesus were second cousins.30 God’s archangel knew that the word of God would never fail. If only we in our postmodern truth-denying age could understand the same thing. The grass and flowers will wither (perhaps the opinions of humankind) but the word of the Lord will stand forever (Isa. 40: 8).
“‘I am the Lord’s servant,’ Mary answered. ‘May your word to me be fulfilled.’ Then the angel left her” (1:38). We have to be amazed at the resignation and quiet confidence we sense in Mary’s voice. Mary was perfectly willing to believe and obey the words of the angel. “She was willing to risk disgrace and divorce to comply with God’s command.” 31 This section is generally seen as a fulfillment of Isaiah 7:14.
MARY VISITS ELIZABETH
At that time Mary got ready and hurried to a town in the hill country of Judea, where she entered Zechariah’s home and greeted Elizabeth. Luke 1:39-40
As we have mentioned, Zechariah and Elizabeth probably lived in the hill country just west of Jerusalem. This would have been quite a journey for Mary, a distance of possibly some 70 miles (112 km.). She would remain there until she would see the birth of the promised sign.
“When Elizabeth heard Mary’s greeting, the baby leaped in her womb, and Elizabeth was filled with the Holy Spirit. In a loud voice she exclaimed: ‘Blessed are you among women, and blessed is the child you will bear!’” (1:41-42). It is thought today that babies in the womb have some perception of the voices of those around them. In an article on WebMd by Denise Mann, entitled Babies Listen and Learn While in the Womb, it is stated: “… a new study shows that he not only hears his mom, but may understand her and is already learning language from her.” Apparently in a similar sense the unborn John the Baptist somehow sensed the presence of the unborn Jesus and leaped with joy.32 Elizabeth was filled with the Holy Spirit and brought forth a blessing for Mary and for her child. In most translations the words are “blessed is the fruit of your womb.”
“But why am I so favored, that the mother of my Lord should come to me? As soon as the sound of your greeting reached my ears, the baby in my womb leaped for joy. Blessed is she who has believed that the Lord would fulfill his promises to her!” (1:43-45). We must surely note the humility of Elizabeth as she realized and acknowledged that Mary had received the greater blessing.33 Both of these women believed God’s promises to them. It was only Zechariah the priest who failed to believe.
MARY’S HYMN OF PRAISE
And Mary said: “My soul glorifies the Lord and my spirit rejoices in God my Savior, for he has been mindful of the humble state of his servant. From now on all generations will call me blessed, for the Mighty One has done great things for me— holy is his name. Luke 1:46-49
In the First Century it was not customary for young girls and women to be trained in the scripture as were the boys and men. However, when we look at this song of Mary we have to be astounded at her understanding. Her song is literally saturated with Old Testament concepts and ideas. It is very much akin to Hannah’s great prayer in 1 Samuel 2:1-10. It reveals that Mary was very pious and knowledgeable in scripture.34 Her great hymn, also known as the Magnificat is the first song given to us in Luke’s gospel.35
Far be it from Mary to be proud of her esteemed position. Rather she saw herself as a lowly slave while God was great and mighty. “God owes her nothing; she owes God everything.” 36
“His mercy extends to those who fear him, from generation to generation. He has performed mighty deeds with his arm; he has scattered those who are proud in their inmost thoughts. He has brought down rulers from their thrones but has lifted up the humble” (1:50-52). It was true in Mary’s day and it is still true today that most of the people living on the earth are oppressed by proud and wicked rulers. Mary had the spiritual foresight to see that her son to be born would dash these wicked rulers to pieces like pottery (cf. Psa. 2:9-12).
“He has filled the hungry with good things but has sent the rich away empty. He has helped his servant Israel, remembering to be merciful to Abraham and his descendants forever, just as he promised our ancestors” (1:53-55). Here again we see that Mary’s heart was literally saturated with scripture. She refers to Psalm 107:9 and Psalm 146:7-9. Perhaps Isaiah 55:8-11 is even in the back of her mind as she praises God. Concerning Abraham the Father of Israel, Mary also may have been thinking of the passage in Isaiah 41:8-9.
“Mary stayed with Elizabeth for about three months and then returned home” (1:56). Hood Seminary Professor Craig Keener remarks, “…the three months mentioned here plus the six of verse 26 suggest that Mary was present long enough to see John’s birth.” 37 With the assurance of that great sign Mary returned to her home in the Galilee.
BIRTH OF JOHN THE BAPTIST
When it was time for Elizabeth to have her baby, she gave birth to a son. Her neighbors and relatives heard that the Lord had shown her great mercy, and they shared her joy. Luke 1:57-58
We can never know the future of a new baby that is born. Barclay tells of an old Latin schoolmaster who always gravely bowed to his class before he taught them. When he was asked why he bowed he said, “Because you never know what one of these lads will turn out to be.” 38 According to Jesus’ own words John the Baptist was the greatest of all those born of women (Matt. 11:11; Lk. 7:28).
It is clear that the whole neighborhood shared in the joy of Elizabeth and Zechariah. Jewish people looked upon children as being a special gift from God and even as a heritage from the Lord (Psa. 127:3-5; 128:1-3).39 Of course this child was special and must have attracted extra attention.
“On the eighth day they came to circumcise the child, and they were going to name him after his father Zechariah, but his mother spoke up and said, ‘No! He is to be called John’” (1:59-60). According to Genesis 17:11-14, every male child was to be circumcised on the eighth day. In the Roman world there was the custom of naming a child eight or nine days after birth.40 This custom could be reflected here. It seems that in the Jewish world children were often named at birth (Gen. 25:25-26; 29:32-35). However, at times they were named at circumcision. 41
The relatives and neighbors insisted that the child be named after his father Zechariah. While this was the custom the mother objected and insisted that he be called John (cf. 1:13).
“They said to her, ‘There is no one among your relatives who has that name.’ Then they made signs to his father, to find out what he would like to name the child” (1:61-62). The crowd would not accept the word of a woman. The fact that they had to make signs to Zechariah is indicative of the fact that he was both deaf and mute.42 What an awful handicap this had been for the nine months of his wife’s pregnancy. Zechariah had sinned by his unbelief. Today we have millions in our world who are deaf and mute to the gospel because of their unbelief.
“He asked for a writing tablet, and to everyone’s astonishment he wrote, ‘His name is John.’ Immediately his mouth was opened and his tongue set free, and he began to speak, praising God” (1:63-64). In those days a writing tablet was made of wood and covered over with wax. The writing was with a metal pen. It must have been an astounding event to see Zechariah write the name “John” and to immediately hear him speaking for the first time in nine months.
“All the neighbors were filled with awe, and throughout the hill country of Judea people were talking about all these things. Everyone who heard this wondered about it, asking, ‘What then is this child going to be?’ For the Lord’s hand was with him” (1:65-66). In Luke’s writings we often see words like awe and wonder (Lk. 5:26; 7:16; Acts 2:43; 3:10; 13:41). We may wonder today why there is not more wonder in our churches. It seems here that the whole community was stirred with the stories about this child. The time would come when all Jerusalem and Judea would flock to the Jordan River to hear him and to subject themselves to his baptism.
THE SONG OF ZECHARIAH
His father Zechariah was filled with the Holy Spirit and prophesied: “Praise be to the Lord, the God of Israel, because he has come to his people and redeemed them.” Luke 1:67-68
It was Farrar who spoke of this as “the last prophecy of the Old Dispensation, and the first of the New.” 43 After four hundred years of silence from heaven God was again moving to redeem his people. What an exciting era had dawned!
“He has raised up a horn of salvation for us in the house of his servant David (as he said through his holy prophets of long ago), salvation from our enemies and from the hand of all who hate us-” (1:69-71). In Bible times the horn of an animal was considered a symbol of strength (cf. Deut. 33:17; Psa. 92:10; Zech. 1:18-21). The House of David that had been frustrated and degraded over the centuries would now be lifted up through the Messiah whom John would introduce to Israel. Most all the prophets had spoken of this Messiah who was to come (Lk. 24:27; Rev. 19:10).
“to show mercy to our ancestors and to remember his holy covenant, the oath he swore to our father Abraham: to rescue us from the hand of our enemies, and to enable us to serve him without fear in holiness and righteousness before him all our days” (1:72-75). The Messiah, whom John would introduce, would show mercy to the ancestors. We must remember that the law was incomplete due to the weakness and sinfulness of humanity. Also, it was really impossible that the blood of bulls and goats could take away sins (Heb. 10:4). In Romans 3:25, we read how God did not remit their sins under the Old Covenant but that he would only forbear to punish them. Jesus would receive the punishment of these sins and offer complete forgiveness, so in a real sense all Israel was waiting in faith all those centuries for Jesus to come. Through Jesus the promise to Abraham would finally come true and all families of the earth would be blessed through Christ.
“And you, my child, will be called a prophet of the Most High; for you will go on before the Lord to prepare the way for him, to give his people the knowledge of salvation through the forgiveness of their sins,” (1:76-77). It is amazing the clarity that Zechariah now has as he prophesies about the Messiah. He knew that his son John would become a great prophet of God in Israel; that he would prepare the way for the Messiah to come (Isa. 40:3). He knew that he would have a ministry of repentance leading up to the forgiveness of sins in the Messiah. Morris comments, “We might have expected that Zechariah’s song would be all about his little boy. He surprised us by beginning with the Messiah whom God was about to send.” 44
“because of the tender mercy of our God, by which the rising sun will come to us from heaven to shine on those living in darkness and in the shadow of death, to guide our feet into the path of peace” (1:78-79). Israel had spent many years in the darkness of night, since the revelation of God had been withheld from them. Now the sun was beginning to rise filling the world with light and glory. The Sun of Righteousness spoken of by the prophet (Mal. 4:2) was about to appear. In their rebellion, Israel had endured many years of war and turmoil but now one was about to come who would bring true peace to them.
“And the child grew and became strong in spirit; and he lived in the wilderness until he appeared publicly to Israel” (1:80). Since the middle of the 20th Century there has been a great stir in the scholarly world due to the discovery of the Dead Sea Scrolls. The people responsible for these scrolls are now known to be the Essenes. They were a highly esthetic wilderness group who spurned the corruption of the temple mount and its priesthood. Today a number of scholars feel that John was somehow connected with this group. The Essenes were known to have brought up children in their way of life.45 Many feel that since Zechariah and Elizabeth were quite old, they were not able to completely raise their child and that he may have been reared in the Qumran area.
Now obviously, John did not believe like the Essenes of Qumran. They did share some things in common like water baptism for instance. Somehow John had developed a rugged wilderness character like his forerunner, Elijah of old. He would clearly represent the biblical pattern that revival and renewal would come from the wilderness. Later the Messiah himself would also appear in the wilderness. In the Hebrew language davar is “word.” The word wilderness is based upon this same Hebrew root (dbr). It is from the wilderness (midbar) that the word of God comes.