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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.
(Orat. vi.) The birth of John then broke the silence of Zacharias, as it follows, And his mouth was opened. For it were unreasonable when the voice of the Word had come forth, that his father should remain speechless.
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.
The holy Evangelist has especially remarked, that many thought the child should be called after his father Zacharias, in order that we might understand, not that any name of his kinsfolk was displeasing to his mother, but that the same word had been communicated to her by the Holy Spirit, which had been foretold by the Angel to Zacharias. And in truth, being dumb, Zacharias was unable to mention his son's name to his wife, but Elisabeth obtained by prophecy what she had not learnt from her husband. Hence it follows, And she answered, &c. Marvel not that the woman pronounced the name which she had never heard, seeing the Holy Spirit who imparted it to the Angel revealed it to her; nor could she be ignorant of the forerunner of the Lord, who had prophesied of Christ. And it well follows, And they said unto her, &c. that you might consider that the name belongs not to the family, but to the Prophet. Zacharias also is questioned, and signs made to him, as it follows, And they made signs to the father, &c. But since unbelief had so bereft him of utterance and hearing, that he could not use his voice, he spoke by his hand-writing, as it follows, And he asked for a writing table, and wrote, saying, His name is John; that is, we give no name to him who has received his name from God.
Rightly also, from that moment was his tongue loosed, for that which unbelief had bound, faith set free. Let us then also believe, in order that our tongue, which has been bound by the chains of unbelief, may be loosed by the voice of reason. Let us write mysteries by the Spirit if we wish to speak. Let us write the forerunner of Christ, not on tables of stone, but on the fleshly tablets of the heart. For he who names John, prophesies Christ. For it follows, And he spake, giving thanks.
(in Gen. Hom. 39.) The rite of circumcision was first delivered to Abraham as a sign of distinction, that the race of the Patriarch might be preserved in unmixed purity, and so might be able to obtain the promises. But now that the promise of the covenant is fulfilled, the sign attached to it is removed. So then through Christ circumcision ceased, and baptism came in its place; but first it was right that John should be circumcised; as it is said, And it came to pass, that on the eighth day, &c. For the Lord had said, Let the child of eight days be circumcised among you. (Gen. 17:13.) But this measurement of time I conceive was ordered by Divine mercy for two reasons. First, because in its most tender years the child the more easily bears the cutting of the flesh. Secondly, that from the very operation itself we might be reminded that it was done for a sign; for the young child scarcely distinguishes any of the things that are around him. But after the circumcision, the name was conferred, as it follows, And they called him. But this was done because we must first receive the seal of the Lord, then the name of man. Or, because no man except he first cast aside his fleshly lusts, which circumcision signifies, is worthy to have his name written in the book of life.
But the name John is also interpreted the grace of God. Because then by the favour of Divine grace, not by nature, Elisabeth conceived this son, they engraved the memory of the benefit on the name of the child.
John means “the grace of God” or “in whom there is grace.” By this name are expressed the entire extent of the grace of the gospel dispensation which he was to proclaim, and especially the Lord himself, through whom this grace was to be granted to the world.…As to his subsequent declaration and confirmation of the name of John, and the opening of Zechariah’s mouth and his speaking, blessing God, it is surely evident that once the grace of the new covenant was manifested by the apostles, a large number of priests also became obedient to the faith.
Now in an allegory, the celebration of John's birth was the beginning of the grace of the New Covenant. His neighbours and kinsfolk had rather give him the name of his father than that of John. For the Jews, who by the observance of the Law were united to him as it were by ties of kindred, chose rather to follow the righteousness which is of the Law, than receive the grace of faith. But the name of John, (i. e. the grace of God,) his mother in word, his father in writing, suffice to announce, for both the Law itself as well as the Psalms and the Prophecies, in the plainest language foretel the grace of Christ; and that ancient priesthood, by the foreshadowing of its ceremonies and sacrifices, bears testimony to the same. And well doth Zacharias speak on the eighth day of the birth of his child, for by the resurrection of the Lord, which took place on the eighth day, i. e. the day after the sabbath, (septimam sabbati.) the hidden secrets of the legal priesthood were revealed.
John’s circumcision clearly set forth an image of the Lord’s resurrection because it too occurred on the eighth day, that is, on the day after the sabbath. And just as the former was wont to release people from the punishable state of everlasting death, so the latter displayed the perfect newness of immortal life in our Creator, and revealed that it is to be hoped for in us.
And they said to her: There is no one among your relatives who is called by this name. They signaled to his father, etc. "John is his name," he said, that is, we do not impose a name on him who has already received a name from God. He has his own name which we acknowledge, not which we chose. Do not be surprised if a woman asserted the name, which she had not heard, when the Holy Spirit who commanded the angel revealed it to her, nor could she be ignorant of the announcement of the Lord, who had prophesied of Christ. And it is well added that there is no one among his kindred who is called by this name, so you may understand that the name is not one of kin, but of a prophet.
And because with the mother the dumb father also agreed as to the name of the child, it follows, And they all marvelled. For there was no one of this name among their kinsfolk that any one could say that they had both previously determined upon it.
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SUMMARY
Luke 1:61 captures the communal surprise and traditional resistance encountered by Elizabeth's declaration of her son's name, John. At the customary circumcision ceremony, relatives and neighbors, expecting the child to be named after a family member, voice their astonishment that no one in their lineage bears this name, thereby setting the stage for Zechariah's miraculous affirmation and highlighting the tension between human custom and divine decree.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 1:61 employs several literary devices to enhance its narrative impact. Irony is evident in the relatives' assertion of tradition, which unwittingly sets the stage for a divine revelation that transcends human custom. Their insistence on "none of thy kindred" being called by this name highlights the very uniqueness that God intended for John, making their objection ironically prophetic of his distinct role. The verse also uses Contrast between human expectation and divine decree. The communal adherence to established naming practices stands in stark contrast to the specific, unprecedented name revealed by God. Furthermore, the scene employs Foreshadowing, as the relatives' surprise at John's unique name subtly hints at the extraordinary and unparalleled ministry John is destined to undertake as the forerunner of the Messiah, a role that truly has no "kindred" precedent.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 1:61 underscores a profound theological truth: God's sovereign will often transcends and even overturns human traditions and expectations. The naming of John, a name meaning "The Lord is gracious," was not a matter of human discretion or cultural custom, but a divine decree. This event serves as a powerful reminder that God's plans are often unique, specific, and designed to fulfill His purposes in ways that may initially seem unconventional or even contrary to human wisdom. It teaches us that true obedience involves yielding to God's revealed will, even when it challenges our preconceived notions or societal norms, trusting that His ways are higher and His purposes ultimately bring greater glory. This narrative sets a precedent for God's direct intervention in human affairs, demonstrating His active involvement in shaping destinies for His redemptive plan.
REFLECTION AND APPLICATION
Luke 1:61 invites us to reflect on the tension between human tradition and divine calling in our own lives. Just as John's family struggled to accept a name outside their lineage, we too can find ourselves resistant to God's unique path for us, especially when it deviates from societal expectations, family norms, or even our own comfortable plans. This verse challenges us to consider if we are more committed to preserving human customs or to obeying God's specific, often unconventional, will. It encourages a posture of humble surrender, recognizing that God's "naming" or calling upon our lives is purposeful and designed for His glory, even if it sets us apart. Our identity and purpose are ultimately found not in our lineage or human expectations, but in God's sovereign design. Embracing God's call, even when it means stepping outside the familiar, is an act of faith that unlocks divine potential and positions us to participate in His grand narrative of redemption.
Questions for Reflection
FAQ
Why were the relatives so surprised by the name "John"?
Answer: The relatives were surprised because, according to deeply ingrained Jewish custom, a male child was typically named after his father or a prominent ancestor at the time of his circumcision on the eighth day. The name "John" (Greek: Ioannes, Hebrew: Yochanan) was not present in Zechariah and Elizabeth's family lineage. Their statement, "There is none of thy kindred that is called by this name," highlights their adherence to this tradition and their bewilderment at Elizabeth's declaration, which seemed to break with established practice, as seen in Luke 1:59-60.
What is the significance of the name "John"?
Answer: The name "John" (Hebrew: Yochanan) means "The Lord is gracious" or "God has shown favor." This meaning is profoundly significant for John the Baptist's ministry. He was the one chosen by God to prepare the way for the Messiah, Jesus Christ, who would bring the ultimate demonstration of God's grace and favor to humanity. John's very name foreshadowed the message of grace he would proclaim and the gracious salvation that God was about to provide through His Son, as alluded to in Luke 1:76-77.
CHRIST-CENTERED FULFILLMENT
The unique and divinely appointed naming of John the Baptist in Luke 1:61, which broke with human tradition, powerfully foreshadows the even greater uniqueness and divine appointment of Jesus Christ. John's name, meaning "The Lord is gracious," serves as a prophetic echo of the one he would announce: Jesus, who is "full of grace and truth" (John 1:14). While John was set apart from birth to prepare the way, his entire ministry pointed to the ultimate "Lamb of God, who takes away the sin of the world!" (John 1:29). Jesus, too, was given a name by divine decree, "Jesus, for he shall save his people from their sins" (Matthew 1:21). Unlike John, who had no family precedent for his name, Jesus's name and identity transcended all human lineage, for He was the Son of God, the "name which is above every name" (Philippians 2:9), through whom all God's promises of grace and salvation find their perfect and ultimate fulfillment.