Luke 1:5–25
5 In the days of Herod, king of Judea, there was a priest named Zechariah,1 of the division of Abijah. And he had a wife from the daughters of Aaron, and her name was Elizabeth. 6 And they were both righteous before God, walking blamelessly in all the commandments and statutes of the Lord. 7 But they had no child, because Elizabeth was barren, and both were advanced in years.
8 Now while he was serving as priest before God when his division was on duty, 9 according to the custom of the priesthood, he was chosen by lot to enter the temple of the Lord and burn incense. 10 And the whole multitude of the people were praying outside at the hour of incense. 11 And there appeared to him an angel of the Lord standing on the right side of the altar of incense. 12 And Zechariah was troubled when he saw him, and fear fell upon him. 13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, and your wife Elizabeth will bear you a son, and you shall call his name John. 14 And you will have joy and gladness, and many will rejoice at his birth, 15 for he will be great before the Lord. And he must not drink wine or strong drink, and he will be filled with the Holy Spirit, even from his mother’s womb. 16 And he will turn many of the children of Israel to the Lord their God, 17 and he will go before him in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready for the Lord a people prepared.”
18 And Zechariah said to the angel, “How shall I know this? For I am an old man, and my wife is advanced in years.” 19 And the angel answered him, “I am Gabriel. I stand in the presence of God, and I was sent to speak to you and to bring you this good news. 20 And behold, you will be silent and unable to speak until the day that these things take place, because you did not believe my words, which will be fulfilled in their time.” 21 And the people were waiting for Zechariah, and they were wondering at his delay in the temple. 22 And when he came out, he was unable to speak to them, and they realized that he had seen a vision in the temple. And he kept making signs to them and remained mute. 23 And when his time of service was ended, he went to his home.
24 After these days his wife Elizabeth conceived, and for five months she kept herself hidden, saying, 25 “Thus the Lord has done for me in the days when he looked on me, to take away my reproach among people.”
1 Greek Zacharias
Section Overview
The announcement of John the Baptist’s birth to Zechariah the priest, along with a report of his being conceived in Elizabeth’s womb, is described here. Zechariah and Elizabeth are an older, godly couple, and Zechariah serves as a priest. As he is offering incense in the temple, the angel Gabriel appears to Zechariah at the altar, announcing the good news that Zechariah will have a son. This son will be filled with the Spirit and fulfill the Elijah-like role prophesied in the OT, and as a result Israel will return to the Lord. Zechariah, however, does not believe the promised words and doubts what Gabriel says. As a consequence he is struck dumb, so that he cannot speak. His inability to speak verifies to those waiting for Zechariah that he has seen a vision. After Zechariah returns home, Elizabeth conceives John.
Section Outline
II. Preparation for Jesus’ Ministry (1:5–4:13)
A. Two Births Predicted (1:5–56)
1. Birth of the Baptist (1:5–25)
Response
The personal and political converge in this text. The Lord shows mercy to Zechariah and Elizabeth by granting them a child, although we should not conclude from this that every infertile couple is promised children. God answers prayers in his time and his way. He often answers prayers in our own lives because he is a gracious and good Father. At the same time, the child promised to Zechariah and Elizabeth will play a unique role in salvation history, for he will prepare the way for the Lord, for the Messiah, for the King of Israel. It may seem as if the Lord will not fulfill his promises, and Israel has waited a long time for the promises to be realized, but God is always faithful to his promises.
Greek Zacharias
1:5 We saw in 1:1–4 Luke’s historical interest, and that interest continues here as he sets the scene by telling us that the events took place while Herod the Great was king of Judea. Most argue that Herod reigned from 37 to 4 BC. Judea is a general term here and includes “Judea proper, Galilee, much of Perea, and much of Syria.” Herod was known for his great building projects, including renovation of the temple, the harbor in Caesarea, the fortress Masada, building up of the Antonia Fortress, and his palace in Jerusalem. Herod was cruel and vindictive; he had his second wife, Mariamne, executed along with her sons Alexander and Aristobulus.
Zechariah served as priest two weeks every year and was in the division of Abijah (1 Chron. 24:10). His wife also came from priestly stock as a daughter of Aaron.
1:6–7 We will see in Luke’s Gospel that Jesus indicts Pharisees and scribes for their lack of authenticity and for their sin (Luke 11:37–54). Still, we are reminded here that not all religious leaders are hypocritical. Zechariah and Elizabeth stand out for their righteous and godly living, following in the footsteps of their ancestor Abraham (Gen. 17:1; 26:5). Their devotion to the Lord manifests itself in their observance of the commands and requirements of the law. The word “blameless” (Gk. amemptoi) does not imply they are sinlessly perfect (cf. Phil. 3:6). They are remarkably faithful and obedient, and part of their blamelessness consists in offering a sacrifice when they sin. Some of their contemporaries probably conclude from the OT that their childlessness indicates some kind of private sin (cf. Lev. 20:20–21; Deut. 7:14; 2 Sam. 6:23).
In giving birth after being barren they are like Abraham and Sarah, who gave birth to Isaac (Gen. 11:30; 18:11). We also think of Isaac and Rebekah and the birth of Esau and Jacob (Gen. 25:21); Manoah and his wife, who gave birth to Samson (Judg. 13:2); and Elkanah and Hannah, who had Samuel (1 Sam. 1:2). Garland is probably right in suggesting that the barrenness of Zechariah and Elizabeth is also a picture of Israel’s spiritual reproach under Roman rule. Israel is not where it wants or expects to be as a nation.
1:8–10 Zechariah was one of eighteen thousand priests, and the offering of incense was “the greatest ministry of his priestly career.” Given the number of priests, the offering of incense would take place only once in a priest’s life, and thus this was an incredibly special day in Zechariah’s life. Lots were thrown to determine which priest would offer incense with the burnt offering (the Mishnah details the practice; Tamid 5:2–6:3). The burnt offering was offered twice a day (Ex. 29:38–42), along with incense (Ex. 30:1–9). The offering of incense is linked with prayer elsewhere in the OT (Ps. 141:2; cf. Dan. 9:21). Here we see that the offering of incense is attended by corporate prayer, and we have a beautiful picture here of devotion to the Lord, reminding us again that some Jews are following the Lord and waiting for the fulfillment of his promises.
1:11–12 As Zechariah is ministering at the altar of incense, the angel Gabriel appears to him. The appearance of an angel signifies that the Lord is about to act in a significant way (Judg. 6:21), and seeing an angel is by no means a common occurrence. Zechariah does not respond to the angel’s appearance with joy but is troubled and disturbed and full of fear. When human beings encounter the supernatural, they are struck with fear, sensing their finitude, their smallness, their status as creatures, and doubtless their sinfulness as well (Judg. 6:22–23; 13:21–23; Isa. 6:5; Dan. 8:16–17; 10:5–12).
1:13 The natural response of fear on the part of Zechariah is allayed by the words of the angel, which are quite typical for a supernatural encounter: “Do not be afraid” (cf. Gen. 15:1; 26:24; Dan. 10:12; Luke 1:30; 2:10; 5:10; Rev. 1:17). Gabriel tells Zechariah why he should not fear: his prayer has been answered and he and Elizabeth will have a son. An interpretive question centers on the nature of Zechariah’s prayer. Certainly Zechariah has prayed for a son in the past, but it seems unlikely that he has offered a private prayer for his son while in the temple offering incense. We can compare Mary’s song later in the chapter, where the focus is not on her personal life but on the covenant promises made to Israel. Thus it seems unlikely that the prayer answered here has to do with prayer for a son. We could say that this is an example of God’s answering a prayer far beyond what one would ever imagine (Eph. 3:20), in that the covenant promises for Israel will be furthered significantly by the son promised to Zechariah and Elizabeth. The name “John” emphasizes “God’s grace,” and perhaps Luke intends readers to detect that overtone here.
1:14 The theme that resounds in the verse is the joy that accompanies John’s birth, joy for both Zechariah and for many others. Three different words are used for joy in the verse, and when we examine Luke’s Gospel, joy is the result of God’s eschatological work. Joy comes at the birth of the Christ (1:44, 47; 2:10), at the subjection of demons (10:17), at the work of Christ (13:17; 19:37), at having one’s name in the book of life (10:20), at the repentance of sinners (15:5, 7, 10, 32), at the resurrection and ascension of Christ (24:41, 52), and at one’s final reward (6:23). The other Lukan texts clarify that generic joy is not intended but rather the joy that accompanies God’s eschatological work, his work that fulfills his covenant promises. The reference to “many” (Gk. polloi) shows that the joy is not limited to John’s birth but encompasses the effect of his birth, so that his birth refers to the impact of his entire life. Also, the word “many” indicates that not all are glad for John’s ministry. We see elsewhere the Pharisees rejecting John’s baptism (Luke 7:29–30; 20:4–6), and some even say he is demonic (7:33), while Herod Antipas beheads him (9:9). John brings joy to those who are humble and admit they are sinners (3:10–14; 7:29; 20:6).
1:15 The reason John will bring such great joy is explained. His greatness before the Lord anticipates his prophetic role. In 7:28 we are told that John is the greatest person born before the coming of the Christ. The greatness should be understood not ontologically but functionally; John has the unique privilege of being the messenger who introduces to Israel the Messiah. John’s unique role as a prophet is borne out by his abstention from all alcohol. Priests when they serve in the tent of meeting must not partake of any alcoholic drink (Lev. 10:9). Similarly, while one was under a Nazirite vow, all drinking was prohibited (Num. 6:3). Samson remained a Nazirite his entire life (Judg. 13:7). Some think the Baptist takes a Nazirite vow, but others question whether he does so since nothing is said about his not cutting his hair. The main point Luke communicates is that John is specially dedicated to ministry.
What particularly sets John apart is his being filled with the Spirit “from his mother’s womb.” Some understand this to mean that he is filled with the Spirit from his birth onward, but since John as a baby “leaped” (Luke 1:41) in Elizabeth’s womb, it seems that Luke teaches that he is filled with the Spirit even before being born (1:43). The Spirit fills human beings for particular ministries (e.g., Ex. 31:3; 35:31) and for the prophetic proclamation of the word (Mic. 3:8). In Luke the Spirit fills people to speak the word of God (Luke 1:41, 67; Acts 2:4; 4:8, 31; 9:17). John stands out among OT saints in that he is filled with the Spirit his entire life as a prophet of the Lord, as one who proclaims the word of the Lord, the good news that the kingdom is coming.
1:16–17 John the Baptist is filled with the prophetic Spirit, and he plays an Elijah-like role. Through his ministry many in Israel will return to the Lord. The word for “turn” (Gk. epistrepsei) here (cf. also Luke 1:17) denotes repentance and turning away from sin and toward God (Deut. 30:2, 8, 10; 2 Chron. 6:24, 37, 38; Neh. 1:9). The restoration is not universal, for the text says “many,” not “all.” Indeed, the “many” should not, in light of the whole of Luke’s Gospel, be construed to mean “most.” The many who return to the Lord are still a minority, though the number who respond is significant. The “Lord their God” here could be the Father, but since the Baptist prepares the way for Jesus, we probably have a reference to him.
Verse 17 clarifies that the Baptist fulfills the prophecy about Elijah in Malachi. “Behold, I will send you Elijah the prophet before the great and awesome day of the Lord comes. And he will turn the hearts of fathers to their children and the hearts of children to their fathers” (Mal. 4:5–6; cf. also Sir 48:10). We see from this that the prophecy about the coming of Elijah should not be interpreted literally. John comes “in the spirit and power of Elijah.” Indeed, in Matthew 11:14 Jesus says that John the Baptist is the Elijah predicted in Scripture. It seems, then, that the prophecies from the OT may be fulfilled in unexpected ways. In addition, it should have been evident that the prophecy about Elijah was not literal since his time on earth had ended, and OT writers did not envision his literal return on earth.
The reconciliation of fathers to children and children to fathers signifies a return to the Lord. Change of life is confirmed, as those who are disobedient will turn to righteousness, renouncing evil and embracing what is good. The Baptist will prepare people for the Lord if they turn away from evil. We have a clear allusion here to Malachi 3:1, “Behold, I send my messenger, and he will prepare the way before me.” In its historical context, the messenger prepares the way for Yahweh (cf. Mal. 4:5), but Luke 3:4 clearly sees the messenger as preparing the way for Jesus (cf. 7:27).
1:18–20 Gabriel has said astonishing things to Zechariah about the birth of a child to him and Elizabeth and about the role the child will play in the history of salvation. Zechariah expresses doubts (cf. Gen. 15:8; 2 Kings 20:8). We naturally think of the doubts that filled the hearts of both Abraham and Sarah when they were promised children (Gen. 17:16–19; 18:10–15). Zechariah is skeptical about the fulfillment of the promise since he is an old man and his wife, Elizabeth, is old as well, almost certainly past her childbearing years.
Even though Zechariah’s doubts are in some sense understandable, they are also blameworthy and sinful. He demands a sign, and so is given a sign as punishment. He is struck dumb until the day John is born. Failure to believe is sin (cf. Rom. 14:23), and we are reminded of Elymas, who is blinded briefly for resisting the gospel (Acts 13:11). The differences between Elymas and Zechariah are significant, since Elymas is not a believer whereas Zechariah is faithful (Luke 1:6). In any case, the consequence of Zechariah’s sin is temporary; he will be able to speak again when John is born.
Zechariah should know better than to doubt the angel’s words, for as a priest he is well versed in the Scriptures. And he knows very well how Sarah and Abraham by God’s power gave birth to Isaac when Sarah was past the age of childbearing (cf. Genesis 17–21). Indeed, there are many narratives of God’s granting children to those who are barren: Isaac and Rebekah (Gen. 25:21), Jacob and Rachel (Gen. 30:22–23), Elkanah and Hannah (1 Samuel 1), and Manoah and his wife (Judges 13).
Recognizing Zechariah’s sin does not detract from the positive statement about the righteousness of Zechariah and Elizabeth in 1:6; even though they are righteous, they are not perfect. The angel reproves Zechariah, telling him why he should believe the promise. After all, God has sent the angel Gabriel, who stands in God’s presence as one of his special messengers, to communicate this good news to Zechariah. Zechariah should believe the promise because it is not an everyday occurrence for an angel to come and speak to human beings! Gabriel’s appearance to him in the temple on this august occasion should have convinced him that Gabriel’s words would be fulfilled.
At the same time, Zechariah’s being struck dumb has another function: it convinces those waiting outside that he has seen a vision. Luke again strikes a note of fulfillment. The Lord is moving and acting to fulfill his covenant promises to his people. The Greek word translated here as “fulfill” plays a significant role in Luke (1:1; 4:21; 9:31; 21:24; 22:16; 24:44). Also, the “time” (Gk. kairon) is the time in which God’s purposes are realized (12:56; 19:44; 21:36). The word for “good news” (euangelisasthai) indicates that Gabriel is not conveying merely private and individualistic good news for Zechariah. The message of good news is for all of Israel. Isaiah speaks of the “good news” of return from exile (Isa. 40:9; 52:7), and Gabriel declares to Zechariah that the return from exile is ending with the one who prepares for the coming of the Lord.
1:21–25 While Zechariah is in the temple encountering Gabriel, the people outside begin to wonder what has happened to him. The delay prepares the people for an unexpected event. When Zechariah is unable to speak, they conclude that he has seen a vision. Zechariah signals to the people, but they cannot grasp what has happened since he cannot speak. After his time of priestly service is completed, Zechariah returns home. The main point in these verses is that Zechariah’s inability to speak indicates that he has seen a vision.
When Zechariah returns home, the promise conveyed by Gabriel is fulfilled, and Elizabeth conceives. Elizabeth hides herself for five months, and commentators speculate as to why she does so, but a clear answer cannot be discerned from the text. Perhaps she does not want people to know about her pregnancy. Elizabeth praises the Lord for her conception, saying that it removes the reproach she has borne for not having children. The notion that a reproach is taken away upon bearing children is implicit in the story of Abraham and Sarah. Sarah gave her servant Hagar to Abraham, but problems ensued since Hagar despised Sarah after Hagar conceived (Gen. 16:1–4). Rachel’s contention with Leah is well known, and when she finally bore a son she was relieved because her reproach was taken away (Gen. 30:22–23; cf. Isa. 4:1). Deuteronomy promises that those blessed of the Lord will bear children (Deut. 28:4) but those cursed by the Lord will not bear fruit (Deut. 28:18). Luke, however, does not think that Elizabeth was barren because of her sin, as Luke 1:6 attests.