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Commentary on Luke 1 verses 57–66
In these verses, we have,
I. The birth of John Baptist, Luk 1:57. Though he was conceived in the womb by miracle, he continued in the womb according to the ordinary course of nature (so did our Saviour): Elisabeth's full time came, that she should be delivered, and then she brought forth a son. Promised mercies are to be expected when the full time for them is come, and not before.
II. The great joy that was among all the relations of the family, upon this extraordinary occasion (Luk 1:58): Her neighbours and her cousins heard of it; for it would be in every body's mouth, as next to miraculous. Dr. Lightfoot observes that Hebron was inhabited by priests of the family of Aaron, and that those were the cousins here spoken of; but the fields and villages about, by the children of Judah, and that those were the neighbours. Now these here discovered, 1. A pious regard to God. They acknowledged that the Lord had magnified his mercy to her, so the word is. It was a mercy to have her reproach taken away, a mercy to have her family built up, and the more being a family of priests, devoted to God, and employed for him. Many things concurred to make the mercy great - that she had been long barren, was now old, but especially that the child should be great in the sight of the Lord. 2. A friendly regard to Elisabeth. When she rejoiced, they rejoiced with her. We ought to take pleasure in the prosperity of our neighbours and friends, and to be thankful to God for their comforts as for our own.
III. The dispute that was among them concerning the naming him (Luk 1:59): On the eighth day, as God has appointed, they came together, to circumcise the child; it was here, in Hebron, that circumcision was first instituted; and Isaac, who, like John Baptist, was born by promise, was one of the first that was submitted to it, at least the chief eyed in the institution of it. They that rejoiced in the birth of the child came together to the circumcising of him. Note, The greatest comfort we can take in our children is in giving them up to God, and recognizing their covenant-relation to him. The baptism of our children should be more our joy than their birth.
Now it was the custom, when they circumcised their children, to name them, because, when Abram was circumcised God gave him a new name, and called him Abraham; and it is not unfit that they should be left nameless till they are by name given up to God. Now,
1.Some proposed that he should be called by his father's name, Zacharias. We have not any instance in scripture that the child should bear the father's name; but perhaps it was of late come into use among the Jews, at it is with us, and they intended hereby to do honour to the father, who was not likely to have another child.
2.The mother opposed it, and would have called him John; having learned, either by inspiration of the Holy Ghost (as is most probable), or by information in writing from her husband, that God appointed this to be his name (Luk 1:60); He shall be called Johanan - Gracious, because he shall introduce the gospel of Christ, wherein God's grace shines more brightly than ever.
3.The relations objected against that (Luk 1:61): "There is none of thy kindred, none of the relations of thy family, that is called by that name; and therefore, if he may not have his father's name, yet let him have the name of some of his kindred, who will take it as a piece of respect to have such a child of wonders as this named from them." Note, As those that have friends must show themselves friendly, so those that have relations must be obliging to them in all the usual regards that are paid to kindred.
4.They appealed to the father, and would try if they could possibly get to know his mind; for it was his office to name the child, Luk 1:62. They made signs to him, by which it appears that he was deaf as well as dumb; nay, it should seem, mindless of any thing, else one would think they should at first have desired him to write down his child's name, if he had ever communicated any thing by writing since he was struck. However, they would carry the matter as far as they could, and therefore gave him to understand what the dispute was which he only could determine; whereupon he made signs to them to give him a table-book, such as they then used, and with the pencil he wrote these words, His name is John, Luk 1:63. Note, "It shall be so," or, "I would have it so," but "It is so." The matter is determined already; the angel had given him that name. Observe, When Zacharias could not speak, he wrote. When ministers have their mouths stopped, that they cannot preach, yet they may be doing good as long as they have not their hands tied, that they cannot write. Many of the martyrs in prison wrote letters to their friends, which were of great use; blessed Paul himself did so. Zacharias's pitching upon the same name that Elisabeth had chosen was a great surprise to the company: They marvelled all; for they knew not that, though by reason of his deafness and dumbness they could not converse together, yet they were both guided by one and the same Spirit: or perhaps they marvelled that he wrote so distinctly and intelligently, which (the stroke he was under being somewhat like that of a palsy) he had not done before.
5.He thereupon recovered the use of his speech (Luk 1:64): His mouth was opened immediately. The time prefixed for his being silenced was till the day that these blessed things shall be fulfilled (Luk 1:20); not all the things going before concerning John's ministry, but those which relate to his birth and name (Luk 1:13). That time was now expired, whereupon the restraint was taken off, and God gave him the opening of the mouth again, as he did to Ezekiel, Eze 3:27. Dr. Lightfoot compares this case of Zacharias with that of Moses, Exo 4:24-26. Moses, for distrust, is in danger of his life, as Zacharias, for the same fault, is struck dumb; but, upon the circumcision of his child, and recovery of his faith, there, as here, the danger is removed. Infidelity closed his mouth, and now believing opens it again; he believes, therefore he speaks. David lay under guilt from the conception of his child till a few days after its birth; then the Lord takes away his sin: upon his repentance, he shall not die. So here he shall be no longer dumb; his mouth was opened, and he spoke, and praised God. Note, When God opens our lips, our mouths must show forth his praise. As good be without our speech as not use it in praising God; for then our tongue is most our glory when it is employed for God's glory.
6.These things were told all the country over, to the great amazement of all that heard them, Luk 1:65, Luk 1:66. The sentiments of the people are not to be slighted, but taken notice of. We are here told, (1.) That these sayings were discoursed of, and were the common talk all about the hill-country of Judea. It is a pity but a narrative of them had been drawn up, and published in the world, immediately. (2.) That most people who heard of these things were put into consternation by them: Fear came on all them that dwell round about there. If we have not a good hope, as we ought to have, built upon the gospel, we may expect that the tidings of it will fill us with fear. They believed and trembled, whereas they should have believed and triumphed. (3.) It raised the expectations of people concerning this child, and obliged them to have their eye upon him, to see what he would come to. They laid up these presages in their hearts, treasured them up in mind and memory, as foreseeing they should hereafter have occasion to recollect them. Note, What we hear, that may be of use to us, we should treasure up, that we may be able to bring forth, for the benefit of others, things new and old, and, when things come to perfection, may be able to look back upon the presages thereof, and to say, "It was what we might expect." They said within themselves, and said among themselves, "What manner of child shall this be? What will be the fruit when these are the buds, or rather when the root is out of such a dry ground?" Note, When children are born into the world, it is very uncertain what they will prove; yet sometimes there have been early indications of something great, as in the birth of Moses, Samson, Samuel, and here of John. And we have reason to think that there were some of those living at the time when John began his public ministry who could, and did, remember these things, and relate them to others, which contributed as much as any thing to the great flocking there was after him.
Lastly, It is said, The hand of the Lord was with him; that is, he was taken under the special protection of the Almighty, from his birth, as one designed for something great and considerable, and there were many instances of it. It appeared likewise that the Spirit was at work upon his soul very early. As soon as he began to speak or go, you might perceive something in him very extraordinary. Note, God has ways of operating upon children in their infancy, which we cannot account for. God never made a soul but he knew how to sanctify it.
The elderly Elizabeth gave birth to the last of the prophets, and Mary, a young girl, to the Lord of the angels. The daughter of Aaron gave birth to the voice in the desert, but the daughter of David to the strong God of the earth. The barren one gave birth to him who remits sins, but the Virgin gave birth to him who takes them away. Elizabeth gave birth to him who reconciled people through repentance, but Mary gave birth to him who purified the lands of uncleanness. The elder one lit a lamp in the house of Jacob, his father, for this lamp itself was John, while the younger one lit the Sun of Justice for all the nations. The angel announced to Zechariah, so that the slain one would proclaim the crucified one and that the hated one would proclaim the envied one. He who was to baptize with water would proclaim him who would baptize with fire and with the Holy Spirit. The light, which was not obscure, would proclaim the Sun of Justice. The one filled with the Spirit would proclaim concerning him who gives the Spirit. The priest calling with the trumpet would proclaim concerning the one who is to come at the sound of the trumpet at the end. The voice would proclaim concerning the Word, and the one who saw the dove would proclaim concerning him upon whom the dove rested, like the lightning before the thunder.
If you carefully observe, you will find that the word signifying fulness is no where used except at the birth of the righteous. Hence it is said, Now Elisabeth's full time came. For the life of the righteous hath fulness, but the days of the wicked are empty.
For the bringing forth of saints causes the rejoicing of many; it is a common blessing; for justice is a public virtue, and therefore at the birth of a just man a sign of his future life is sent beforehand, and the grace of the virtue which is to follow is represented, being foreshadowed by the rejoicing of the neighbours.
And for that reason the Lord kept back the delivery of Elisabeth, that her joy might be increased, and her fame the greater. Hence it follows, And her neighbours and cousins heard, &c. For they who had known her barrenness were made the witnesses of the Divine grace, and no one seeing the child departed in silence, but gave praise to God, Who had vouchsafed him beyond their expectation.
Now Elizabeth’s time had come to give birth, and she bore a son. Holy Scripture is accustomed to use the term “fulfillment” only in the birth, or condition, or action of good things, which signifies the perfection of life. Hence it is said, “Elizabeth's time to give birth was fulfilled." “The days were fulfilled for Mary to give birth” (Luke II). “Solomon completed building the house of the Lord” (II Chron. III). “Abraham, or another of the fathers, died, full of days." And, “when the fullness of time had come, God sent his Son” (Gal. IV). But on the contrary, the days of the wicked are empty and void. For men of blood and deceit will not live out half their days (Psalm LIV).
(Metaphrastes.) For it is the custom for virgins to go away when the pregnant woman brings forth. But when she reached her own home, she went to no other place, but abode there until she knew the time of her delivery was at hand. And Joseph doubting, is instructed by an Angel.
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SUMMARY
Luke 1:57 records the pivotal moment of John the Baptist's birth, marking the miraculous culmination of Elisabeth's long-awaited pregnancy. This simple yet profound statement signifies the faithful fulfillment of God's prophetic word delivered by the angel Gabriel to Zacharias, underscoring divine timing and the commencement of God's redemptive plan to prepare the way for the Messiah.
CONTEXT
Literary Context: Luke 1:57 serves as the climax of the opening narrative in Luke's Gospel, which meticulously details the miraculous circumstances surrounding the births of both John the Baptist and Jesus. Preceding this verse, the reader encounters the angelic announcement to Zacharias in the temple, promising a son despite his and Elisabeth's advanced age and barrenness (Luke 1:13). Zacharias's subsequent doubt leads to his temporary muteness (Luke 1:20). The narrative then shifts to the annunciation of Jesus' birth to Mary, followed by Mary's visit to Elisabeth, during which Elisabeth's baby (John) leaps in her womb, recognizing the presence of the Messiah (Luke 1:39-45). Thus, verse 57 is not an isolated event but the anticipated outcome of a divinely orchestrated sequence, setting the stage for the public revelation of John's identity and ministry.
Historical & Cultural Context: In ancient Jewish society, barrenness was often perceived as a curse or a source of great shame, particularly for women, as it threatened the continuation of the family line and the fulfillment of the Abrahamic covenant's promise of descendants. For a priestly family like Zacharias and Elisabeth's, the absence of an heir would have been a profound sorrow. The birth of a child, especially in old age and after a long period of barrenness, was consistently interpreted as a special act of divine favor and intervention, as seen in the births of Isaac to Sarah (Genesis 18:10-14) and Samuel to Hannah (1 Samuel 1:19-20). This cultural backdrop amplifies the miracle of John's birth, highlighting God's power to transcend human limitations and fulfill His purposes in unexpected ways, thereby validating the divine origin of John's mission.
Key Themes: Luke 1:57 powerfully contributes to several overarching themes within Luke's Gospel and the broader biblical narrative. Central among these is the theme of Divine Timing and Fulfillment, emphasizing that God's promises are not only certain but unfold precisely at His appointed time. Elisabeth's "full time came" signifies the completion of a divinely determined period, not merely a biological process. This verse also highlights God's Faithfulness, demonstrating His unwavering commitment to His covenant promises, even when human hope has faded. Furthermore, it introduces the theme of Preparation for the Messiah, as John's birth is the initial, crucial step in God's plan to prepare the way for Jesus. His miraculous arrival underscores his unique prophetic role, as prophesied in Malachi 3:1 and later affirmed in Luke 1:76. The narrative of John's birth, therefore, is integral to understanding the unfolding of God's redemptive history.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 1:57, though brief, employs several significant literary devices. The primary device is Fulfillment Narrative, as the verse explicitly states the culmination of a prophecy previously announced by the angel Gabriel. This narrative technique emphasizes God's faithfulness and the certainty of His word. There is also an element of Understatement in the simple declaration "and she brought forth a son," which belies the extraordinary, miraculous nature of the birth given Elisabeth's advanced age and barrenness. This understated tone allows the subsequent narrative (the naming and Zacharias's prophecy) to carry the full weight of the miracle. Finally, the verse functions as a Climax within the immediate narrative arc concerning Elisabeth's pregnancy, resolving the tension and anticipation built up in the preceding verses and setting the stage for the next phase of God's redemptive plan.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 1:57 is a profound declaration of God's active involvement in human history, demonstrating His unwavering faithfulness to His promises and His meticulous orchestration of events to bring about His divine will. The birth of John the Baptist, occurring at "full time," underscores the theme of divine sovereignty and perfect timing, revealing that God's plans unfold precisely when and how He intends, regardless of human limitations or expectations. This miraculous birth, following years of barrenness, serves as a powerful testament to God's ability to do the impossible, preparing the way for an even greater miracle: the incarnation of Jesus Christ. It is a foundational moment in the unfolding of salvation history, marking the end of a long period of prophetic silence and the dawn of a new era of God's redemptive activity.
REFLECTION AND APPLICATION
Luke 1:57 offers profound encouragement for believers today, reminding us that God is a God of perfect timing and unwavering faithfulness. Just as Elisabeth's "full time came," so too will God's purposes for our lives and for the world unfold precisely when He ordains. This verse challenges us to cultivate patience and trust, especially when circumstances seem impossible or when our prayers appear unanswered for extended periods. It invites us to believe that God is actively working behind the scenes, orchestrating events to bring about His good and perfect will. Furthermore, recognizing John's birth as a crucial step in preparing the way for Christ encourages us to consider our own roles in God's redemptive plan, whether in preparing our own hearts for deeper communion with Him or in participating in His mission to prepare others for His return.
Questions for Reflection
FAQ
Why is the birth of John the Baptist so significant, given that he is not Jesus?
Answer: The birth of John the Baptist is profoundly significant because he is the divinely appointed forerunner, prophesied throughout the Old Testament, whose mission was to prepare the way for the Messiah, Jesus Christ. His miraculous birth to elderly, barren parents underscored the supernatural nature of his calling. John's ministry of preaching repentance and baptizing in the wilderness directly fulfilled prophecies from Isaiah 40:3 and Malachi 3:1, making him the bridge between the Old Covenant and the New. His arrival signaled that God's long-awaited plan of salvation was finally unfolding, setting the stage for Jesus' public ministry and the inauguration of God's kingdom.
What does "full time came" imply about God's plan?
Answer: The phrase "full time came" (KJV) or "the time came for her to give birth" (NIV) implies God's precise and sovereign timing. It is not merely a biological statement about the completion of a pregnancy but a theological declaration that God's appointed season had arrived. This signifies that God's plans are meticulously orchestrated, unfolding according to His perfect schedule, rather than human expectations or limitations. It underscores His faithfulness to His promises, demonstrating that what He declares, He will certainly bring to pass at the most opportune moment in salvation history, as also seen in Galatians 4:4 regarding the birth of Jesus.
CHRIST-CENTERED FULFILLMENT
Luke 1:57, detailing the birth of John the Baptist, is fundamentally Christ-centered in its fulfillment. John's miraculous arrival, at the "full time" appointed by God, serves as the initial, tangible step in God's grand redemptive plan, which culminates in Jesus Christ. John was born to be the one who would "go before the Lord 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" (Luke 1:17). His entire purpose was to point away from himself and towards the coming Messiah. John's ministry, culminating in his identification of Jesus as "the Lamb of God, who takes away the sin of the world!" (John 1:29), perfectly sets the stage for Jesus' public ministry. Thus, John's birth in Luke 1:57 is not merely a family event but the divinely orchestrated prelude to the advent of the Savior, underscoring that all of God's promises and preparations find their ultimate fulfillment and meaning in the person and work of Jesus Christ, the one for whom John was born to prepare the way.