Bible Groups - Digests of Bible Commentaries

Gospel of Luke - Chapter 1:57-80 - Baptist's Birth

Elizabeth gives birth to a son, and Zechariah regains his power of speech and praises God after agreeing to the name given by God for his son. Did Elizabeth already know what his name is to be, or is she inspired by his miraculous birth? But the neighbours need convincing they “were already calling him Zechariah” - peer pressure from the local community! But they also recognise the hand of God in both the special name and Zechariah’s returned power of speech - described 3 times: mouth opened, tongue freed, and he spoke. As Luke seems to believe Zechariah was also deaf (1:22, 64), presumably he had not heard Elizabeth say the child’s name was to be John, so the neighbours have to make gestures to him, and are surprised when he writes down the same name. (Are we really to imagine there has been no communication between the couple? Perhaps she cannot read?) The neighbours hear - from the unusual events at his naming, not from an angel as did Mary - for the first time of Elizabeth’s miraculous pregnancy. Their fearful - ie in awe and reverence, not terror - reaction, is to wonder what this child will be - to be answered shortly in Zechariah’s hymn. Not simply shocked, but aware of a deeper meaning. As throughout Luke’s gospel, word of these wonders spreads rapidly.
Again we see the parallel sections for John and Jesus, emphasising the significance of Jesus. Here unnamed neighbours fuss around expressing wonder at Elizabeth’s marvellous pregnancy and the relatively small sign from God of Zechariah’s loss and return of speech. For Jesus’ birth in quiet privacy, angels appear to shepherds and sing a third hymn; the shepherds travel to tell Mary about this and glorify God. John is important, but Jesus is greater.
John’s circumcision - the sign of the covenant (Gen 17:1-12) - places him firmly within Judaism, and looks forward to Jesus’ circumcision. Luke continues throughout both his gospel and Acts to root Christianity firmly within Judaism.
67-79
Zechariah’s hymn, the “Benedictus”, is used every day in the Latin Church’s Morning Prayer. In Greek it is just 2 complex sentences. Like Mary’s hymn, it is appropriate to its context, but vv 68-75 has very little connection to John’s circumcision, and nothing to link it to the speaker. But - like Mary’s hymn - it links John firmly to Israel’s OT history. God’s interventions in history - His visits to ascertain our needs - are all part of His plan. Then vv 76-79 are addressed to the child. Again this hymn is probably a Jewish or Jewish-Christian hymn, made up almost entirely of OT phrases. Cf Judith’s song (Judith 16:1-17, esp 13-14). The hymn is prophecy in the proper sense of divinely inspired proclamation of the meaning of events. It guides the reader’s understanding of what is to follow, after the earlier prophecy by the angel has come true - despite human doubts! And Zechariah’s praise of God portrays his hymn in miniature - God’s mercy, when Zechariah accepts the name given by God - and therefore implicitly the role God is to give his son - releases Zechariah’s speech and he can worship God fearlessly. The hymn could have come after v 64, but Luke places it at the end of this episode to point to what is to follow.
Zechariah is filled with the Holy Spirit and so can prophesy: he recognises the birth of his son as God remembering his promise to David to send someone who would save his people (2 Sam 7:8-16), and his covenant promise to Abraham. Initially it sounds like the overthrow of enemies - the horn indicates horns on a warrior’s helmet, hence power and the Messiah to come from the house of David. But then salvation is understood as freedom from sin. The hymn clarifies John’s role: as a Prophet of the Most High, he is to go before the Lord, preparing his ways, giving his people knowledge of salvation “through forgiveness of their sins”. The Jews would believe that their domination by Rome was the result of their sins, so forgiveness of their sins could lead to political freedom. Introduced by phrases extolling God’s strength, mercy and promises throughout Israel’s history, but especially here the promise to Abraham (Gen 22:17), which makes Christians the “seed of Abraham” (Acts 3:35, Gal 3:6-18).
Some beautiful poetry: “the tender mercy of our God”; “daybreak on high will visit us ( - a shoot from Jesse ) ... to guide our feet into the path of peace”. “Redemption” normally meant ransoming a slave or paying a pledge, but here Luke concentrates on the positive - freedom to worship (Cf Josh 24:11-15) and lead a holy life - and even freedom “from the shadow of death”. The Messiah’s role is not to lead people in revolt, but to lead them “in the path of peace”.
Zechariah expands on what the angel told him (1:15-17), calling John “prophet of the Most High”, and explaining how John will prepare the people - through forgiveness of their sins. Vv 78-79 look forward to the coming of the Messiah - “dawning from on high” - a downward movement contrasting with the powerful upthrust of “horn”. In our materialistic rational age we need to remember that life is a mystery and to give thanks to God for it. How would Luke’s audience react to the Benedictus, since Jesus clearly had not led the Jews to political freedom from Rome which has just destroyed the Temple? Perhaps we should keep in mind Luke’s emphasis on linking John and Jesus firmly in Judaism, while applying the sentiments of these hymns to ourselves in daily prayer.
80
Luke keeps the focus on John and moves him into the desert until his return to initiate Christ’s ministry. Luke keeps the interlinked story strands - and our attention - separate. One topic at a time!