1:57–58 The day of fulfillment arrives and Elizabeth gives birth to the promised son. Neighbors and relations rejoice with her (cf. Ps. 126:2), and the joy predicted in Luke 1:14 becomes a reality. The birth of a son is acknowledged to be “mercy” from the Lord (cf. 1:50, 54, 72, 78). This is a wonderful example of love in the joy that neighbors and relatives express at John’s birth.

1:59–60 Every male child was circumcised in Israel in accord with the covenant made with Abraham (Gen. 17:9–14). It was also mandated that circumcision would be performed on the eighth day (Lev. 12:3; cf. Phil. 3:5). Since Zechariah and Elizabeth observe God’s commands, we are not surprised to see that they follow the law’s prescription. The friends and neighbors expect the boy to be named after his father, Zechariah. It seems that the custom was to name a son after his father or grandfather. Elizabeth, however, startles everyone by insisting firmly that his name will be John, the name Gabriel instructed Zechariah to give the child (Luke 1:13). Some wonder how Elizabeth knows what the name should be, concluding that it was miraculously revealed to her. But if Zechariah could use a writing tablet to tell those present the name, he presumably used the same means to inform Elizabeth about what happened to him. He had nine months to tell her, after all!

1:61–64 Elizabeth’s decision is apparently unprecedented, as the name is not a family name. Thus the friends and relatives appeal to Zechariah, motioning to him to discern the name of the child (cf. 1:22). We can conclude that Zechariah is both deaf and mute, for if he could hear they would not need to make signs to him. Zechariah indicates that he wants a writing tablet, which is made of wax, and writes that his name “is” John. It has been pointed out that he does not say that his name will be John, but that his name already is John, showing that Zechariah is obeying the angelic mandate.23 Zechariah’s discipline is temporary, for he is suddenly freed from his inability to speak (cf. Mark 7:35) and breaks out in praise to God, showing that he has not nursed bitterness during his period of muteness.

1:65–66 When God acts in an astonishing way, a holy fear spreads among human beings (cf. Luke 5:26), as when Jesus raises from the dead the widow of Nain’s son (7:16) and casts the demons out of the Gerasene demoniac (8:37). We see the same response when the Lord delivers Israel at the exodus (Ex. 14:31), when the disciples sees the transfigured Christ (Matt. 17:7), and when the risen and exalted Christ appears to John (Rev. 1:17). So too here, fear settles on the people, for they discern that God is at work, and the report of the unusual events surrounding John’s birth spreads in that region. Those who know about these things ponder and reflect upon what has happened (cf. Luke 2:19). They know the child will be something special, because it is evident that the Lord’s hand is upon him (cf. Acts 11:21). The “hand of the Lord” refers to his special work, as in the plague upon the livestock in Egypt (Ex. 9:3) or his gracious presence in the lives of Elijah (1 Kings 18:46), Ezra (Ezra 7:6, 28), and Ezekiel (Ezek. 1:3; 3:14, 22; 33:22; 37:1; 40:1; cf. also Neh. 2:8, 18). As the hand of the Lord was upon these prophets, he will be with John.