§3 The Birth of John the Baptist (Luke 1:57–80)
1:57–66 / The accounts of the birth and naming of John the Baptist contain a few interesting features. Apparently Elizabeth’s neighbors and relatives were not aware of her pregnancy (v. 58; according to v. 24 she had been in seclusion), for when they hear of the birth of her son (v. 57), they then realize that the Lord had shown her great mercy, and they shared her joy (v. 58). This rejoicing fulfills the prophecy of v. 14. Because of her advanced age and history of infertility, her bearing a child would no doubt have amazed everyone who heard of it. Although it is not a Jewish custom to name a child at the time of his circumcision, a formal announcement of the child’s name at that time was not unusual. It appears that in the week following John’s birth, the neighbors and relatives of Elizabeth and Zechariah had assumed that the child would be named after his father. In fact, v. 59 might be literally translated, “they were calling it [the child] Zechariah.” Elizabeth tells them that the boy is to be named John (v. 60). This seemed to be a strange choice, since the parents had no ancestors named John (v. 61), so they asked Zechariah (by sign language) what he should be named (v. 62). To everyone’s astonishment, Zechariah agreed with Elizabeth (v. 63) and, as a divine sign that “John” was indeed the correct name, he was suddenly able to speak (v. 64). The last word that Zechariah had spoken before losing his speech had been an expression of doubt (v. 18), but on this, the first occasion that he could speak again, he praised God. It is quite possible that this praise is the Benedictus itself (vv. 68–79), which Luke reserves telling until he recounts the fear and amazement of the neighbors (vv. 65–66). The question that they raise, “What then is this child going to be?” (v. 66) adds drama to the story and only makes the reader more eager with anticipation. This is another example of Luke’s skill as a narrator.
1:67–79 / In singing the Benedictus (vv. 68–79) Zechariah utters at last a blessing which he had been expected to pronounce some nine months earlier (see commentary on vv. 21–22). Virtually every line of this song is derived from the OT (see notes below). The main thrust of the song is summarized in v. 68: “Blessed be the Lord God of Israel, for he has visited and redeemed his people” (RSV). The key word in this verse is the verb “to visit” (NIV: has come). In the LXX this word often occurs in reference to “God’s gracious visitation of his people” (Fitzmyer, p. 383). The following examples should make this idea clear: With reference to God’s intention to deliver Israel from Egypt, Exod. 4:31 states in part: “they heard that the LORD had visited the people of Israel and that he had seen their affliction” (RSV). In Ruth 1:6 the discouraged Naomi decides to return to Bethlehem, “for she had heard … that the LORD had visited his people and given them food” (RSV). (See also the petitions found in Pss. 80:14; 106:4.)
Zechariah specifies in v. 69 why he believes that redemption has come: It has come because God has raised up a horn of salvation for us in the house of his servant David. It should be noted that although there are promises of deliverance from our enemies (vv. 71, 74), this song contains no overt elements of the militant messianism that was part of the popular view. Rather, the emphasis is on personal piety (v. 75), forgiveness of sins (v. 77), illumination (vv. 78–79), and peace (v. 79). The reference to the oath he swore to Abraham (v. 73) complements the earlier reference to this patriarch in the Magnificat (v. 55). The promise that God made to Abraham, that in him Israel and all nations would be blessed, is now coming to fulfillment in the birth and preparation of John the Baptist. The Benedictus concludes with a phrase taken from Isa. 9:1–2. This is a crucial point since this Davidic messianic passage contains the expression, “Galilee of the Gentiles” (NASB), which could provide a link between the Davidic messianic traditions and the blessing of the Gentiles through Abraham.
1:80 / With this brief, summarizing verse, which is probably meant to correspond to the similar ones referring to Jesus (2:40, 52), John the Baptist fades from the scene to reappear later in his ministry of repentance and baptism. Concerning why he retreated to the desert and what he did there while growing up, Luke tells us nothing (see note below).
1:59 / With regard to the circumcision of John, Ellis (p. 78) makes the following interesting comment: “According to an ancient Jewish custom the child was circumcised upon a chair called the ‘throne of Elijah’ with the hope that he might be the long-awaited prophet.” If this custom were known in the days of Zechariah, then the background against which we must view John’s circumcision takes on an additional element of drama.
1:65–66 / The numerous witnesses of the extraordinary happenings surrounding the circumcision and naming of John may help explain, at least in Luke’s mind, why the Baptist’s ministry was met with widespread acclaim (“multitudes” came to his wilderness baptism, 3:10).
Although Luke records no one asking the question of Jesus, “What then is this child going to be?” the reader is left asking the question implicitly.
1:68–79 / Like the Magnificat (1:46–55), the Benedictus is replete with scriptural allusions and language:
1:68 / Praise be to the Lord, the God of Israel: 1 Kings 1:48; 1 Chron. 16:36; Pss. 41:13; 72:18; 106:48.
he has come: Lit. “he has visited.” Exod. 4:31; Ruth 1:6; Pss. 80:14; 106:4.
and has redeemed his people: Ps. 111:9.
1:69 / He has raised up a horn of salvation: 2 Sam. 22:3; Pss. 18:2; 89:24; 132:17; Ezek. 29:21; cf. 1 Sam. 2:10. Ellis (p. 78) states: “As an animal’s strength is in its horn so God is a horn in effecting his mighty act of salvation” (see Deut. 33:17).
the house of his servant David: Cf. 2 Sam. 7:11–13.
1:70 / (as he said through his holy prophets of long ago): Fitzmyer (p. 384) notes that this expression is paralleled to some extent at Qumran: 1QS 1.3; 4QpHos 2.5. He suspects that it is a Lucanism. He may be right, for not only does it intrude in the canticle, it also reflects the evangelist’s interest in the general witness of the prophetic scriptures (cf. Luke 24:25, 44).
1:71 / salvation from our enemies and from the hand of all who hate us: 2 Sam. 22:18; Pss. 18:17; 106:10.
1:72 / to show mercy: LXX Gen. 24:12; cf. Judg. 1:24; 8:35; Ruth 1:8.
to our fathers: Mic. 7:20.
to remember his holy covenant: Exod. 2:24; Lev. 26:42; Pss. 105:8; 106:45.
1:73 / the oath he swore to our father Abraham: Gen. 26:3; Jer. 11:5; Mic. 7:20; cf. Gen. 22:16–17.
1:74 / to rescue us from the hand of our enemies: Cf. Ps. 97:10. The “enemies” may either be the Romans or any who oppose the Christian faith; see Leaney, pp. 89–90.
to serve [or worship] him without fear: Josh. 24:14.
1:75 / in holiness and righteousness before him all our days: Isa. 38:20.
1:76 / a prophet of the Most High: The expression parallels the designation of Jesus as “Son of the Most High” (see Luke 1:32 and note above for references). “Prophet” probably alludes to Mal. 4:5.
you will go on before the Lord to prepare the way for him: Mal. 3:1; Isa. 40:3.
1:77 / through the forgiveness of their sins: Jer. 31:34; Mark 1:4.
1:78 / the rising sun will come to us: Mal. 4:2 (LXX 3:20). Schweizer (p. 43) thinks that the “rising” may also refer to the appearance of the Davidic “Branch,” and so he cites LXX Jer. 23:5; Zech. 3:8; 6:12; 4QFlor 1.11; 4QPatr 3. On p. 40 he cites Isa. 60:1–2 as well. Lachs (p. 27) also suggests Isa. 11:1; see also Leaney, pp. 90–91.
1:79 / to shine on those living in darkness and in the shadow of death: Ps. 107:10; Isa. 9:2; 42:7.
to guide our feet into the path of peace: Isa. 59:8.
Like the Magnificat, the Benedictus embodies Israel’s nationalistic hopes and aspirations. Tiede (p. 60) is correct when he says that “according to Luke, Zechariah’s words are the Holy Spirit’s testimony to God’s saving purpose and plan. None of it will fail to be fulfilled.”
1:80 / desert: Not long after the discovery of the scrolls and ruins in the Dead Sea area some scholars began to wonder if the reference to John’s upbringing in the wilderness might suggest that he had actually been a former member of the Qumran (or Essene) community, or at least associated with it at some time in his life. The suggestion is fascinating, though not easily proven. Fitzmyer (p. 389) thinks that the suggestion is “plausible.”