As in the first part of this major section of the Gospel (1:5-56), Luke arranged his material in this one to compare and contrast John the Baptist and Jesus (1:57-2:52). In that section there was prediction, but in this one there is fulfillment.
Luke's emphasis in his record of John's birth was his naming and his father's prediction of his future ministry.
1:57-58 Luke passed over the birth of John quickly (cf. Gen. 25:24). It occasioned great joy for his parents and for all who knew them. Elizabeth's neighbors and relatives shared in the joy of John's birth as the shepherds did later when they announced Jesus' birth.
1:59-61 As godly Israelites, Zechariah and Elizabeth were careful to circumcise John eight days after his birth (Gen. 17:9-14; cf. Luke 2:21). Normally the head of the household performed this operation.65Both parents also faithfully followed Gabriel's instructions and named their son as God had directed despite opposition from well-meaning friends who attended the eventful occasion (cf. Ruth 4:17). The Jews usually named their children at birth, but the Hellenists did so a few days later.66Perhaps this custom influenced Zechariah and Elizabeth to name John at his circumcision.
1:62-63 Apparently Zechariah could not hear or speak. The visitors had to communicate with him in sign language. The Greek word used to describe his condition, kophos, can mean deaf as well as dumb (cf. 7:22). Zechariah authoritatively settled the argument about his son's name by writing, "John is his name."God had named John before his conception. Apparently the neighbors expressed astonishment because no other family member had that name.
"One of the major lessons is that even if all his neighbors do not understand why Zechariah does not do things the way they have been done, he will walk where God tells him to walk. . . .
". . . How do we define life? Is it in power and in the ability to take control,' or is it in following the one who is in control?"67
1:64-66 God rewarded Zechariah's obedience by removing his temporary disability. His first words were praise of God (cf. Acts 2:4, 11). Luke stressed the widespread effect this incident had in the whole area. Everyone concluded that John would be an unusual child because God's hand was with him. It was also Luke's purpose in emphasizing the naming of John to elicit the same reaction in his readers. When John began his public ministry, there must have been some Jews who submitted to his baptism because they had noted God's hand on him from this event onward (cf. 2:19, 51).
This is the second major song of praise in Luke, the "Benedictus."This title also comes from the first word in the Latin version translated "blessed"(Gr. eulogetos). The first part of the song praises God for messianic deliverance (vv. 68-75), and the second part rejoices in John's significant role in this deliverance (vv. 76-79). The chiastic structure of the song climaxes in the words "covenant"and "oath"(vv. 72-73). God's faithfulness to His covenant is a dominant theme in the Benedictus. There are at least 16 Old Testament allusions or quotations in this song.68Its style and content are similar to Mary's Magnificat.
1:67 The Holy Spirit now filled (i.e., controlled) Zechariah, as He had Elizabeth (v. 41) and John (v. 15). He enabled the priest to prophesy. Zechariah proceeded to utter a psalm of praise in which he gave God's explanation of the significance of the events that had begun to happen in fulfillment of Old Testament prophecy.
"Observe that Zechariah's previous doubt and his discipline through loss of speech did not mean the end of his spiritual ministry. So when a believer today has submitted to God's discipline, he may go on in Christ's service."69
1:68 Earlier Mary rejoiced that she was blessed (v. 48). Now Zechariah blessed Yahweh, the God of Israel. When God is the person blessed (Gr. eulogetos), the word has the virtual meaning of "praise."Zechariah first praised God for visiting His people Israel (Gen. 21:1; Exod. 4:31; Zech. 10:3; cf. Acts 15:14). He had done this most recently by sending Messiah's forerunner. Second, Zechariah praised God for redeeming His people. The great historical demonstration of this had been the Exodus, but now God was moving again to provide ultimate redemption nationally and personally through Messiah.
1:69-70 Zechariah alluded to God's promise to raise up a horn, symbolic of strength, of salvation from David's descendants (i.e., a mighty Savior, Ps. 132:17; cf. Ps. 18:2). He was not speaking of John but Jesus. Zechariah knew of Jesus' coming birth because of Mary's three-month visit (v. 56). The other prophets in view are all those who spoke of the coming Messiah.
1:71-73 God's redeeming work would involve salvation, mercy, and covenant fulfillment. Messiah's salvation would be political and spiritual (cf. Ps. 106:10). God would be merciful to the fathers by fulfilling His promises to them (cf. Mal. 4:6). The oath God swore to Abraham refers to Genesis 22:16-18 that included promises of victory over enemies and universal blessing (cf. Gen. 26:3; Ps. 106:45). The words "covenant"and "oath"are central in the chiasm, as mentioned earlier. Note the repetition of the other key words or phrases in the chiasm in the surrounding verses. These are "come"or "visit,""his people,""salvation,""hand of our enemies,"and "fathers."
1:74-75 God's deliverance through Messiah did not mean that Israel could become passive but active in another form of His service. They could do so without fear of enemy persecution negatively and in holiness toward God and righteousness toward man positively forever.
1:76-77 These verses focus on John and his ministry. This description of John clearly links him with Elijah (cf. Isa. 40:3; Mal. 3:1; 4:5). Even though Luke omitted the conversation about Elijah that followed the Transfiguration (cf. Matt. 17:10-13; Mark 9:11-13), he undoubtedly recognized John's role as the fulfillment of the Elijah prophecies.70It is difficult to say if Zechariah used "Lord"here only in the sense of Messiah or also in the sense of God. John would prepare the way (path) for the Lord by giving His people the knowledge (experience) of salvation (cf. 3:3; Acts 4:10-12; 5:31-32; 13:38).
1:78-79 God's loving compassion motivated Him to give salvation. The Greek word anatole, translated "visit"(NASB) and "come"(NIV), can describe the rising of a heavenly body or the growing of a plant shoot. It is perhaps a double reference to messianic prophecies about the star arising out of Jacob (Num. 24:17) and the shoot growing out of Jesse (Isa. 11:1-2).71Verse 79 continues the first allusion (cf. Isa. 9:1-2; 59:8).
"The story is shaped to attract our sympathy to devoted men and women who have waited long for the fulfillment of Israel's hopes and who now are told that the time of fulfillment has come."72
Luke's comment on John's personal development shows his interest in human beings, which characterizes this Gospel (cf. 2:40, 52). John's spirit here corresponds roughly to his character and personality (cf. 1 Sam. 2:21).
There has been considerable speculation about whether John became a member of the ascetic Essene community at Qumran because he lived in the deserts.73There is no way to prove or to disprove this theory presently. The factors in its favor are their common eschatological expectations, their use of Isaiah 40:3, and their use of ritual washings. Against it is John's connection with the Jerusalem temple through his father that the Essenes repudiated.74Probably John went into the deserts to commune with God to be free of the distractions of ordinary life.
Thus John gives way to Jesus in the text.
